John Scotus Eriugena

                (The Irishman)             

 

 

 The Irishman’s 9th century Christian speculation

 

“For just as God is both beyond all things and in all things — for He Who only truly is, is the essence of all things, and while He is whole in all things He does not cease to be whole beyond all things, whole in the world, whole around the world, whole in the sensible creature, whole in the intelligible creature, whole creating the universe, whole created in the universe, whole in the whole of the universe and whole in its parts, since He is both the whole and the part, just as He is neither the whole nor the part — in the same way human nature in its own world (in its own subsistence) in its own universe and in its invisible and visible parts is whole in itself, and whole in its whole, and whole in its parts, and its parts are whole in themselves and whole in the whole.” (Periphyseon, IV.759a-b).

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Eriugena concludes that human nature is “wholly in the wholeness of the whole created nature (in universitate totius conditae naturae tota est), seeing that in it every creature is fashioned, and in it all are linked together (in ipsa copulata), and into it all shall return, and through it must all be saved” (Periphyseon, IV.760A).

 

 

 

 

 

 

 

 

 

 

 

 

 

Human nature in this respect resembles the divine nature which too is ‘both beyond all things and in all things’ (IV.759a-b).

 

 

 

 

 

 

“...the Creative nature permits nothing outside itself because outside it nothing can be, yet everything which it has created and creates it contains within itself, but in such a way that it itself is other, because it is superessential, than what it creates within itself.” (Periphyseon, III.675c).

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

God's transcendent otherness above creatures is precisely that which allows creatures to be within God and yet other than God. Eriugena stresses both the divine transcendence above and immanence in creation. The immanence of God in the world is at the same time the immanence of creatures within God. Creatures however, as fallen, do not yet know that they reside in God. In cosmological terms, however, God and the creature are one and the same.

 

 

 

 

 

 

 

 

 

 

 

©  2018 by Victor Langheld

 

 

 

 

 

 

 

 

 

 

 

The 21st century pantheistic language update

 

“For just as Order is both beyond all emergents1 and in all things2 — for Order3 which only truly is, is the essence of all things, and while Order is whole in all things Order does not cease to be whole beyond all things, whole in the world, whole around the world, whole in the sensible creature, whole in the intelligible creature, whole creating the universe, whole created in the universe, whole in the whole of the universe and whole in its parts, since Order is both the whole and the part, just as Order is neither the whole nor the part4 — in the same way human order in its own world (in its own subsistence) in its own universe5 and in its invisible6 and visible7 parts is whole8 in itself, and whole in its whole, and whole in its parts, and its parts are whole in themselves and whole in the whole.”

 

1.     i.e. as Basic Order Generating system/platform, hence prior to ≈ beyond its emergent.

2.     i.e. it emergents as recursively generated differential iteration,  run on the Basic Order Generating Platform.

3.     ≈ GOD.

4.     If the universe and all universes emerging as recursively generated differential iterations, is conceived as a quantum concentrate, rather than as an empty space in which a something explodes to create seeming chaos/turbulence, then the Basic Oder Generating Platform, i.e. GOD, waits as ubiquitously as quantum arrangement ≈ pattern that is initiated to respond to, i.e. constrain and so rule/regulate turbulence, i.e. disorder (entropy).

5.     i.e. as quantum concentrate.

6.     i.e. undisturbed

7.     i.e. disturbed and constrained

8.      For ‘whole’ read: quantised

 

 

Victor concludes that human order1 is “wholly in the wholeness of the whole emerged order seeing that in the originating order2 every emergent is fashioned,3 and in it all are linked together4 and into the originating order all shall return,5 and through that order must all be saved.6

 

1.     As differential order iteration presenting as quantised emergent.

2.     The basic order generating operating system or platform ≈ God.

3.     i.e. constrained as differential iteration, i.e. as fractal elaboration. Every emergent (i.e. local app., like those in your smartphone) continues to run on the basic order generating platform.

4.     i.e. as a distributed network.

5.     Revert to initial/basic state order operating system/platform.

6.     i.e. returned to maximum entropy and non-turbulence.

 

 

 

Human order1 in this respect resembles the Basic Order Generating Platform which too1 responds both beyond all emergent and in all emergent.’

 

1.     Indeed any recursively and differentially copied

2.     i.e. as set of constraints/rules (i.e. algorithm)

 

 

 

“...the Basic Order Generating Platform1 permits nothing outside itself because outside it nothing can be,2 yet everything which it has emerged and emerges it contains within itself,3 but in such a way that it itself is other,4 because it is super-essential,5 than what it creates within itself.6,7

 

1.     Order as such.

2.     Outside itself would be disorder, and which is not cognizable.

3.     i.e. every emergent, no matter how differentiated or elaborated, originates within (runs continually on) the Basic Order Generating Platform.

4.     i.e. ‘other’ because prior to differentiation, hence undifferentiated as initial state.

5.     Super-essential, as sine qua non, because it grounds and so initiates all emergents.

6.     Whatever the Basic Order Generating Platform iterates recursively as differential elaboration/emergent (hence as artificial disorder) happens as disposal transient means (i.e. intelligence) to self-perpetuation as order, i.e. survival.

7.     Order as such is GOD. Whenever, wherever and however order emerges, there GOD is.

 

 

The Basic Order Generating Platform’s non-differentiated otherness above below1,2 emergents is precisely that which allows emergents to be within the Basic Order Generating Platform and yet other than the platform. Victor stresses both the initial non-differentiatedness3 of the ground operation below and immanence of that operation in/as all differential emergents. The immanence of the Basic Order Generating Platform in the emergents of which the whole world consists is at the same time the direct connectedness of the emergents to the Basic Order Generating Platform. Emergents, however, as differentially elaborated and constrained from the initial state capacity order generating platform, do not yet know that they run continuously on the Basic Order Generating Platform. In cosmological terms, however, the Basic Order Generating Platform and its emergents (as local orders) are one and the same.4

 

 

1.  ‘Below’ because simpler, albeit more flexible, i.e. less constrained. Emergents operate increased (i.e. higher) complexity with less flexibility.

2.  i.e. as Basic Operating System/platform.

3.  i.e. of indifference, thus blindness. Vision, non-indifference, i.e. caring, love, compassion, altruism, forgiveness, hope and so on emerge as collateral benefits/properties of increased complexity order generating platforms.

4.  Order is order whatever shape it acquires.