Spacetime, Timespace, & Motionenergy

Hi everyone!  Sorry for the long absence.  It has been crazy busy in my part of the world and I wanted to update everyone on what’s been going on in my little corner of Spacetime.

Work on my new book has been forging forward in stops and spurts and I am happy to report that I have come to the point at which I can safely say that I have passed the midway point.   This does not mean that it is downhill the rest of the way.  It just means that all the work I have poured into this book has finally reached some semblance of finality and I am actually starting to see the fruits of my labor coming together into something that is starting to look like the final product.

In short, I have spent a lot of time on this book, time that I could have put to use updating this blog, which got me to thinking—what is time, really, and how does it affect what I’ve been doing?

I had to stop my writing work this morning and ponder on this subject, one which I have written extensively about in the past, but which I wanted to revisit.  But I cannot talk about time without mentioning space because, obviously, the two are intertwined (along with MotionEnergy).

So I come back to Spacetime, Timespace, and Motionenergy.

A quick recap on this concept:

• Spacetime is the realm we are currently occupying.  It has trees, grass, buildings, dogs, and other humans.
• Timespace is the parallel reality that exists and occupies the exact same spot that we are currently occupying except that to us, it looks like a wave, which means it is not a solid particle, and to our limited sense of perception, it is invisible to us.
• Motionenergy is the energy that powers everything.  On our side of Spacetime, we experience it as gravity, but when we look at the Motionenergy of Timespace on our side of Spacetime, it looks like Time.  Likewise, those who are in Timespace experiences Motionenergy as gravity and then looks at us and see their Motionenergy flow like time.

In short, a particle over here is a wave over there, and a particle over there is a wave over here.  Neither one is actually real.  The only realm that is real on all dimensions is the three real dimensions that they are both a part of. [1]

Of course, nothing in nature is at a dead standstill.  Everything moves with its own inherent motion, and then is affected by motion all around it.  Everything vibrates and spins and cavorts through the realm with which it finds itself.  This is Motionenergy (time/gravity depending on which side of reality one were to look at it).

As Dr. Kozyrev stated, “time possesses not only energy but also a rotation…which it can transit to a system.” [2]  This rotation of movement is drawn as a Flower of Life and also represented as the Tao symbol of the yin/yang.  I call it the Sphere of Life because this sphere is present in everything.  Absolutely everything, from the micro to the macro.  This can be represented by the Grand Unified Theory represented as:

time =	energy X space
	oscillation (frequency)

According to Dr. Chaim H. Tejman, ”energy (energetic matter), space and time are one. Wave theory introduces energetic matter — a single inflationary force — as the main creation of nature. Energetic matter creates wave formations and they, in turn, create everything.” [3]

If I take myself and place it directly into this equation, I would describe myself as a coordinating unit of particles that is moving through Timespace.  I am moving so fast through time that, to an observer outside of my immediate Spacetime, I am basically a wave.  Since time is not one-dimensional (seriously—come on now, nothing in nature is one-dimensional except perhaps in some vague mathematical construct of the human mind), I can move backwards, forwards, sideways, and spin about in any direction that I choose.

The problem is, I do not yet know how to travel through time, something that mathematically and scientifically can be done because the Motionenergy that powers our Spacetime is also powering Timespace.  It’s two sides of the same coin.  Since it is that stable, we can visit both sides and move around in pockets and wrinkles of time.

If I could do that, I can ‘cheat’ (so to speak) and finish writing my book in Timespace, in no time at all, and then I can come back to my own Spacetime and enjoy the summer without having that ham-hock of a book hanging around my neck and spoiling my summer plans.

What a bummer.

…

1. The Source Field Investigations.  Wilcock, David

2.  Time.  Dr. Nikolai Kozyrev

3.  Grand Unified Theory.  Dr. Chaim H. Tejman

It’s Spring!!!

Never Imitate

Con Nhà Nho Giáo – Children of the Grapes

Con Nhà Nho Giáo

Everybody has heard this saying and everyone thinks it means a person who is from a well-educated family.  That is true, to a certain extent, but it does not describe the statement fully.

In the old days (oh some thousands of years in the past, all the way up to about a hundred years ago), the kids who could read ancient Việt language were called Con Nhà Nho Giáo (Children Educated in the Ancient Court Việt Language).  For some inexplicable reason, the word Nho also means grapes in Vietnamese, so I always thought it meant Children of the Grapes.  As a naturally curious little child, I asked my Daddy what Children of the Grapes meant.  He threw me a desultory look and said, “Haven’t you ever heard of a ‘homonym’?  Honestly, you are con nhà nho giáo—children of family educated in the court language, you shouldn’t let people hear you asking such silly questions or they will think you crawled out of the jungles.”

Psshhh!  Out of the jungles indeed.  Isn’t that better than being known as Children of the Grapes?

Methinks Daddy is so silly.  Why should I keep calling it Chử Nho?  It sounds so dumb.  To call it Ancient Vietnamese Court Language (which is what it actually is) is just as pompous and formal.  I would rather just keep it short and simple.  I kinda like Grapes Words myself, to be honest, and since this is my blog, I’m going to call it whatever I wish.

Grapes Words it is

So here I am, using ancient Grapes Words to transcribe out each word from the Three-Words-Book into Quốc Ngữ, the modern-day written Việt alphabet.  Keep in mind that the Chinese pronunciation of each character will be different from its Việt counterpart, but the character and the meaning will remain the same.  Also keep in mind that this is ancient Việt which is very different from modern-day Việt.

Nobody talks like this or write like this any more.  Most can’t even understand it without translations because the days when folks were actually taught to read this is long gone.  The Tam Tự Kinh (Three-Word Book) was meant to be a primer for school age children to learn the Hanzi script which is the script used by the courts.  Everyone else used either Nôm characters (which is similar yet has a separate set of different characters) or they didn’t write at all.  Grapes characters look just like the modern-day Chinese character script but it is spoken differently.  This is similar to the Run Spot Run, Go Jane Go book, only much less fun, much more difficult.

Before I go into the actual translation, I need to explain a few things:

Tam Tự Kinh

When I speak the title of this book out loud, it sounds so mystical and magical.  To my ears, it sounds like an incantation or ancient spell, ready to burst forth, sparkling with magic and energy.  Alas.  It is merely the sound of three mundane words.

That’s right.  Just three words.

The Three-Word-Book is called Three-Word-Book because each line of this book consists of only three words that are written in Grapes Characters (Hanzi).  As an example, I am going to take the first two sentences of this book and write it out as it was originally written in the book.

人之初
性本善
性相近
習相遠
苟不教
性乃遷
教之道
貴以專

If we could read Grapes Characters, this would need no translation.  Sad to say, both myself and most of my readers need a little bit of translation help.  To translate these four lines, I have to combine the characters into two lines of six characters each, separated by a comma followed by a semi-colon (or a period), so that a two-sentence phrase can be created to form a single complex idea.

 人之初, 性本善;
性相近, 習相遠.
苟不教, 性乃遷;
教之道, 貴以專.

Once the lines have been separated correctly, I then have to phonetically write out each character into the alphabetized Grapes Words.

Here is how the Grapes Words look and sound like when it has been written out phonetically.  Notice that each green Grapes word corresponds with each individual red Hanzi character:

Nhân chi sơ, tính bổn thiện;
Tính tương cận, tập tương viễn.
Cẩu bất giáo, tính nãi thiên;
Giáo chi đạo, quí dĩ chuyên.

Afterwards, I will translate each individual word into English.  Since the translation needs to be as accurate as possible, where appropriate, I will deviate away from the three-letter format for accuracy and ease of understanding.

The two sentences above break down to this English translation:

People are born naturally good;
Similar in nature, yet dissimilar in life experiences.
Lacking in teachings, their character traits deteriorate;
Teach them the way, pass on the value of diligence.

Obviously, I must use many more English words in each sentence to fully express the idea that the Grapes Words can express in twelve succinct words each sentence.  I will try to keep the English words to a minimum while still maintaining the clearest translation that I am able to.

(…to be continued)

Chu Dynasty I Ching

Yet another sojourn through space and time, into the vast distant reaches of the I Ching’s various interpretations and compilations.  I finally got a chance to crack open the two-volume Chu-Dịch written by Phan Bội Châu, which means The I Ching, during the era of the Chu Dynasty (周朝) Chou Ch’ao.

The two short words that make up the title of the book, Chu-Dịch, is deep in meaning.  The Chu (Chou) Dynasty lasted between 1122–256 BC within the modern-era region of central-northern China.  It was at this time that perhaps the most comprehensive I Ching was compiled and consolidated into the form that is used today.

There were many allusions to this feat, which I had found in other books, but never got the chance to read the entire compilation.  In the Tam Tự Kinh (Three-Word Book), there is written, Có Dịch nhà Chu bĩ bàng, Sáu mươi bốn quẻ để trang sách hào.  These complex words, shortened to six hanzi characters mean: There is a comprehensive I Ching compiled during the Chou Dynasty of the sixty-four hexagrams created during the golden illustrious eras long past. 

The Tam Tự Kinh is a wonderful book, deserving of its own titled page, but today, I am only going to utilize it as source material to discuss the Chu Dịch volumes.  With the Chu-Dịch, I come as close as possible to the least modern stages of the I Ching, meaning that I am no longer reading a modern-day I-Ching that was translated into English for me a mere 100 years ago.  I am digging into a I Ching that was compiled two-thousand years ago from much earlier texts.

It is clear that the compilers (for they have clearly stated that they are not the original authors of these works, merely the compilers) based their work on much more ancient texts written in an ancient language long since lost to modern scholars.  They compiled the work into their modern-day written language, Hanzi, of which I cannot read, but a family member from the same clan as myself, the ancient house of Phan, has done the translation from ancient Han to ancient Việt court language, which has moved little from its Nôm roots.  This means I gain an even more intimate understanding of the I Ching than I could just by reading the English version of the I Ching.  It also means I can compare and contrast Richard Wilhelm’s definitive translation and gain a fuller understanding of how and where the Eastern and Western mind meets.

As I have pointed out in various other postings, the ancient land of the Việt people existed in the far distant past from the southern areas of present-day Việt Nam to the south banks of the Sông Trường Giang (Yangtze River).

This means that the compilation was done during the time when the Chu Dynasty was making huge conquests southward, claiming areas that were previously Việt, and also claiming as spoils of victory, the Việt Kinh (I Ching) for the Chu Dynasty.

Already, the first chapter of the Chu-Dịch has stated that the three largest philosophies (and it is stated as philosophy, not religion) of the Orient (the Eastern World) were Buddhism, Taoism, and Vietism.

OK, so there is no such English word as the I-Chingism, so I had to make up a new word to take the place of it.  I think Vietism works because the translation for I-Ching is Việt Kinh.  The word I is a rough mispronunciation of the word Yi, or Yiet, or Yuet, or Việt.  The word Ching is Kinh which means either book or religious writing such as a bible or holy book.

Now, before anyone tears into my new terminology and goes for my jugular, I will emphatically state that this has absolutely nothing to do with nationalism and everything to do with my attempt to be as close to ancient etymology as possible.

Vietism is no longer a word or a philosophy because it has been erased from history by around 43AD, after the defeat of the Trung Sisters, when most of the area between the Sông Trường Giang (Yangtze River) and the Sông Hồng (Red River) was lost to the Han Chinese to the north.

I am going to attempt to recreate this philosophy, and henceforth, this word.

(…to be continued)

You’re Right!

What an Absurd Idea!!!