Such an insight would be to seize an orthoexistence,
which is conducive to a space-time existence compatible
with the fundamental experiments (II) and (VI) provided that we
admit the objective presence of the orthoexistence. Orthoexistence
must therefore belong to the real world. It cannot be just a philosophical
operator.
5. Let us now approach some aspects
of the infinite time. We have already observed that an existence
like our universe contains its own space and time. We have likewise
seen that we have no information about other possible similar
existences, and can only infer that they are. Let us assume that
in our existence the principal laws vary by 1/r2.
However, there might be laws2
varying by 1/r3,
1/r4,...,1/rn.
Or how can we know that the law of our existence does not actually
vary with time by 1/rn(t)?
In terms of space, two main methods would
be available to cover a set of universe-existences. In the first
model, which has been devised earlier (Fig. 55), each universe
(space-time)-existence is rooted into orthoexistence with its
own space and time. In the second model, there are hosts of universes-existences
(Fig. 56), each of which being governed by its own laws and occupying
a finite space against an over-all infinite space. During its
evolution each universe-existence develops its own finite space,
which vanishes with this universe-existence. Could then there
really exist an infinite space, given that each existence would
be associated with a finite space ? This would be tantamount to
admitting (according to Fig. 56) that space would be also outside
universe-existences and that it would be a property of orthoexistence.
The assumedly infinity space of the orthoexistence would contain
an infinity of universe (space-time)-existences. Indeed, by admitting
an universe-existence, and then another, and still another, a.s.o.,
then we have to accept an infinity of universe-existences, and
hence an infinite space. The universe-existences succeeding each
other at a point of the space of orthoexistence will be subject
to different laws from one to another. But as this implies succession,
we should attach time to orthoexistence. This time must be assumed
to be infinite in both ways. Hence, orthoexistence would appear
to be infinite in time and space and existences are finite in
time and space. This would mean to regard space and time
as absolute entities which may be without universe-existence
at all (there may be a time of orthoexistence and no universe-existence
at all), hence without being the attributes of an universe-existence.
Space and time are therefore attributes of orthoexistence. However,
as space and time pertain to orthoexistence, we have to revert
to the questions discussed in section 3. How can something, even
an orthoexistence, be from t = -infinite,
i.e.ever ? Under experiment (VI) one cannot accept that orthoexistence
is since t = -infinite.
How could we commit our mind and being that something be since
t = -infinite ?
Then orthoexistence would have arise with time. Otherwise stated,
orthoexistence would actually be a space-time existence and we
would revert to the starting point and be again in search of something
beyond such an existence. We therefore have to come back to the
idea that orthoexistence contains an additional coordinate which
is independent of space and time. Through universe-existence,
orthoexistence can however be refererred to the time of this existence,
but as soon as universe-existence is over, time is likewise over,
and orthoexistence is left on its coordinate. Viewed from our
universe-existence, from our time, orthoexistence appears to be
ever. This explain why the idea of infinite time is born in our
mind, a real dialectical contradiction of the material world being
mirrored in (VII).
This course of reasoning suggests that orthoexistencemust
contain a certain source, a source of time, hence a rudimentof time.
Similarly, it must contain also a rudiment, a source
of the space which may arise in an universe-existence.
Fig. 56
Orthoexistence must contain the whole conservationmagnitude (XIII).
The immediate question is:
Can orthoexistence have this magnitude along
its own coordinate, being a magnitude distributed over its own
dimension ?
or
Does it contain this magnitude in the three-dimensionalspace ?
Assuming that the magnitude is contained in
the three-dimensional space, it would then appear as a state and
would then be something of the order of universe-existence. We
are thus forced to admit that orthoexistence has a "coordinate"
of its own. In this case, if the universe would undergo an expansion
and a subsequent concentration until it would become point-like,
then either this point would be a point in a space or, given the
concentration to the limit, space were no longer meaningful. In
this case, we would have to consider the own dimension of orthoexistence,
or the above mentioned rudiment of space.
That reason cannot work by regarding space
as independent of time is well known. Rejecting the idea of the
infinite time of an universe-existence, we cannot accept that
there is an infinite space of a such existence. Any universe-existence
is finite in space and time. The model given in Fig. 56 is impossible,
though the universe-existences associated to this model are finite
in space and time, because, as has already been shown, it is incompatible
with our fundamental experiments. Hence, there can exist no infinite
space, although regarding from our universe-existence the source
of this and of space, their source generates in our mind an infinite
space. This contradiction mirrors a profound aspect of the world.
Outside an universe-existence, orthoexistence
does not unfold in space. It is only through an universe-existence
that it "comes to know" space. However, orthoexistence
contains the reservoir of space under a form so far unknown to
us. This reservoir must contain the storing-up source of the material
substances and of the energy in existences. The changes taking
place in the orthoexistence or between orthoexistence and universe-existences
presuppose successions in which, as has already been shown, rudiments
of time are implicit. The principles of space and time spring
from the profundities of the material world, where they do not
actually exist, but their sources give us an image which our
brain sometimes reflects by infinitudes.
The Philosophical Experiment
90
