The problem with the current approaches to the unified field theory is that they don’t take into account the fact that popular interpretation of the theory affects the constitution and the meaning of the theory itself. There is a reciprocal relation between the theory itself and the popular interpretation of the theory. In other words, the theory must take into account, and aggregate, the “population intelligence.” It must have an exoteric, public-facing interpretation.
Leading contenders for a unified theory like quantum gravity, string theory, geometrodynamics, are all esoteric, private-facing communities of researchers. They undoubtedly have made profound insights into the ontology and structure of existence. But human consciousness is inherently connected with all individuals. And so the presentation of the theory matters as much as its actual content.
In other words, the true unified field theory has to be a “structure-process,” with reciprocal feedback between its construction and its public interpretation. It is a game-like coordination modality that starts with just one or two people exchanging ideas and becomes a self organizing social intelligence centered around certain fundamental energies. These energies are embodied in the category choices which make up the conversations. But the goal of the category choice is always to articulate the original state of being, the original state of existence prior to time, at the origin of time (singularity).
This sort of conversation inevitably converges to true, canonical, hierarchical structures of category relations, by converging semantics. The true unified field is a coordination game that gradually scales up continually to encompass more and more of everyday life, until the game finally achieves macro-scale coordination. The goal of such a coordination game is to displace crude economic exchange as the most basic activity of social life, and to coordinate entirely around the structure-process of existence itself, as an analogy to origins of being.
This is already how most religions operate, they coordinate entirely around existence itself. They are the supernatural articulation of existence. The prototype, or the original unified field theory is the Gospels, or the life of Jesus Christ. The very testimony and Word of Jesus Christ coordinates human social activity for millennia. The significance of this life for human existence cannot be understated. This life inspired a single cannon of texts that directly influenced law, commerce, science, community, every aspect of social life.
To think that we have somehow moved past the Gospels is arrogant beyond belief. No petty Enlightenment thinker or scientist was 1/10000000th of the man Jesus Christ was. They can’t even imagine Jesus Christ. They couldn’t even imagine coordinating human activity for millennia, with people in every nation building temples in their name. They fantasize about such things, but they could never muster the courage to act like He did. No matter what you may think of religion, the Gospels as a “unified field theory” reaches into the very fabric of existence. The life of Christ is concurrent with the ontological substrate, with the creation event at the beginning of time. We are in no way past the Gospels. Science is arrogant beyond belief to think so. No one has cracked the code of the Gospels. And so there is no way forward without them.
The approach to the unified field theory in contemporary times is the approach of physics, which also undoubtedly reaches into the fabric of existence. But it does so in a way complementary to that of the Gospels. The Gospels come down from Heaven, physics reaches up from matter to Heaven. There is no doubt that the physicist enters into a certain relation between consciousness and matter as he deals with topics in physics. The physicist sees everything as physical and material, and consciousness or higher order phenomena as emergent from the material order of physics.
These two approaches both reach into the heart of existence, they both reach into the fabric of existence in which consciousness and matter are united in reciprocal complementarity. But in the contemporary time, neither approach is capable of facilitating macro-scale human social coordination. We seem to be stuck between two eras, the era of religion and the era of physics. Neither completely coordinates our actions, but both are massively influential.
The solution is not so simple as a synthesis between religion and physics. They are two altogether different ways of approaching the world. They are incommensurable. Rather what we need is a solution which supersedes both of them, by becoming the final manifestation of them both.
We need a solution which is not a religion, yet contextualizes all religion. And a solution which is not physics, yet contextualizes all physics. An approach that is so religious that it is beyond religion, and so physical that it subsumes physics. It must be valid for both without contradicting either.
In the contemporary time, we face a situation of radical uncertainty and radical ambiguity. We face a situation of extreme technological growth and extreme political instability. Simply put, we are not socially or politically prepared to deal with the rapid technological growth of the coming years.
The implicit approach to these social and political concerns has been “transhumanism,” an approach which has tried to prepare us for rapid technological growth by warning of existential risks. But transhumanism is also a science-fiction-like ideology of human desires. The desire to live forever, to become one with machines, to become a deified, perfected being. Transhumanist ideology has effectively taken on religious tones in the collective imagination. It posits scientific superhumans who will solve all problems. But only if they do not unintentionally create a tragic dystopia.
In this situation, we must form an alternative to the transhumanist paradigm/ideology/memeplex. This is not to say that we reject everything about transhumanism. Transhumanism does not adequately prepare the social mind for the technological changes that are coming. This is because transhumanist ideology is biased towards certain modes of thinking. The transhumanists are not religious in the traditional sense, yet their entire way of thinking is religious in attitude. It is a kind of faith in technology and engineering.
What we are trying to build in place of transhumanism is an actual approach to the unified field of consciousness. The approach to the unified field is a scalable, self organizing social intelligence, which operates through organic conversations, and converges semantics in a final structure of category relations, that is comparable to and is a final completion of, the Gospels. In this sense, we must see the growth of Western science, as proceeding inevitably from the Catholic worldview.
What we propose instead of transhumanism is “universal mathematics.” Universal mathematics is an Enlightenment term, attributed to Leibniz, but it is likely a reference to an older concept of Raymond Llull’s combinatorics, and an even older concept than that, of a universal Edenic language of the golden age. In this sense, the concept of universal mathematics is Pentecostal.
This approach to the unified field relies on an esoteric/exoteric dynamic. The exoteric dimension of theory takes into account the beliefs of the population intelligence. Population intelligence is the dynamics of mimetic circulation through the population in categories, codes, norms, and equilibria. The solution to the unified field would take into account popular memes, population intelligence dynamics, facets of the social existence, as well as the esoteric, private themes like communities of scientists.
It is a silly leftist critique of science that it has authoritarian, fascistic tendencies, but there is some truth in it, that science is ruthlessly esoteric and private, composed of small communities of researchers. This leaves only a patchwork of subjective realities in a loosely interconnected mesh called “scientific consensus.” There is no true scientific consensus, it is a patchwork of subjective interpretations. We have no idea how to make sense of the political use of scientific ideas.
It would be wise if we could trade a small portion of rigor in the small esoteric communities for larger, generalized, common-sense schema of unified field science. This would be a schema that would understandable and usable by almost anyone. The esoteric pieces of science “fit together” in a natural harmony. There is a mathematics of natural language in which categories from the various fields are compatible without sacrificing the elegant natural design that is present in each field separately. This generalized schema would in fact bring out the elegant natural design of the overall system of interrelations.
The significance of this insight is that the population-level intelligence has just as much ontological legitimacy as the small, esoteric communities. The human consciousness is inherently connected. That means that the esoteric, private communities of scientists cannot just form their theories in isolation from the rest of the population. The only way to have legitimacy as a theorist is to take into account the exoteric population intelligence. The theorist has to frame his discovery in common sense language. He has to aggregate across the population domain, has to take into account the beliefs of the crude, average joe from middle america.
The exoteric, population intelligence can be thought of as the crude, popular stories and interpretations. These have an ontological veracity because consciousness is inherently interconnected. These popular understandings contribute to the constitution of physical reality, as much as the “truer” esoteric approaches. The exoteric, crude, popular interpretations actually construct the physical world in a way that esoteric interpretations cannot. Hollywood does a good job of accounting for the exoteric population intelligence, but does not incorporate the esoteric, private ideas of the scientific community in a rigorous manner. They usually only use “science fiction” or mythical, false interpretations of science.
And so the final unified theory must draw on both the exoteric and the esoteric dimensions in order to construct the final enigma that coordinates human society. This would initially appear as a small community who began aggregating intelligence in a small-scale coordination game. The community would begin exchanging ideas and conversations, converging on certain semantics and categories that are interrelated in a specific way. All aspects of knowledge are interwoven into narrative that is as real as it is imaginary. This narrative is so real, so hyper-lucid, that is seems imaginary. And so imaginary that it actually constitutes physical reality.
And gradually such a small scale coordination game would scale up to encompass more and more people. Only such an organic, gradually scaling self organizing social construct could possibly coordinate macro-scale human behavior. It would have to touch on every aspect of every field of existence. This would require a team of generalists and renaissance geniuses to be capable of looking into every field of knowledge and understanding the conversations, arguments, dynamics of those fields and then selecting the most relevant categories, evaluating their true significance, and relating them to the entire field of categories and placing them in the right relation, such that the final structure is so compelling that it influences millennia to come.
Such a project is achievable. It is like a human genome project for the science of consciousness and religion. There are specific starting points, particular touch points that might initiate such a project. The project itself would be an exercise in the coordination of knowledge, and the final result of the project would facilitate coordination on a macro scale.
The goal of such a project would be to transition the economy to a post-industrial, post-digital economy. In this model, cognition is something beyond mere computation. The metaphor for cognition would be a post-digital medium that we don’t have yet. It is a medium in which thought directly constitutes reality through physical and metaphysical processes. The goal of such a project would be to constitute, to literally instantiate in physical space, an actual energetic unified field of being. A field of energetic, living space that coordinates human behavior at every level without being overly restrictive or overly permissive. It would be a code of moral action, as well as a code of physical possibility. But to imagine what the final product would look like, would be to deny its self organizing coordinated construction.
The basis for such a project depends on absolutely fundamental energies and categories that symbolize those energies. And it relates these categories in a hierarchical canonical succession that reflects the order of temporal succession itself.