HOUSE_OVERSIGHT_013633.jpg
2.51 MB
Extraction Summary
3
People
1
Organizations
0
Locations
0
Events
2
Relationships
3
Quotes
Document Information
Type:
Book page / manuscript (evidentiary document)
File Size:
2.51 MB
Summary
This document is page 133 of a scientific or philosophical manuscript (Bates stamped HOUSE_OVERSIGHT_013633). It discusses the intersection of religious phenomenology (citing Rudolf Otto and Mircea Eliade) and mathematical topology/neuroscience (citing Poincaré). The text specifically draws parallels between the 'sacred singularities' in religious experience and the brain's topological modeling of space through movement equations. Significant portions regarding the intensity of experience and the brain's generation of differential equations are highlighted in yellow and underlined in green.
People (3)
| Name | Role | Context |
|---|---|---|
| Rudolf Otto | Author/Theologian |
Mentioned regarding his 1917 book 'Das Heilige' (The Sacred) and characteristics of religious experience.
|
| Mircea Eliade | Historian of Religion |
Cited for his concepts of 'profane' vs 'sacred' reality and 'hierophany' from his 1958 book.
|
| Poincaré | Mathematician/Scientist |
Henri Poincaré; cited regarding his theories on the brain's perception of space, internal reconstructions, and topolo...
|
Organizations (1)
| Name | Type | Context |
|---|---|---|
| House Oversight Committee |
Implied by the Bates stamp 'HOUSE_OVERSIGHT_013633' at the bottom right.
|
Relationships (2)
The text connects Otto's description of religious experience with Eliade's definitions of sacred vs. profane.
The author compares Eliade's concept of 'sacred space defining singularity' with Poincaré's 'topological center.'
Key Quotes (3)
"They include intense, numinous experiences of fearsome ambiguity, dawning awareness of awesome mystery, revelation and appreciation of the majestic power and finally, entrance into a reality of an entirely other place and time than the natural and secular which Mircea Eliade called profane."Source
HOUSE_OVERSIGHT_013633.jpg
Quote #1
"Activity generates the internalized, partial differential, equations (describing changes in the observable with motions in space) required for representing the dynamical cartography of the world."Source
HOUSE_OVERSIGHT_013633.jpg
Quote #2
"His topological brain theory found expression in the formal representation of internal space as the invariant product of an organism’s displacement groups of imagined or real physical movements around such singular fixed points."Source
HOUSE_OVERSIGHT_013633.jpg
Quote #3
Full Extracted Text
Complete text extracted from the document (2,471 characters)
density, kindling temperature and desperation-induced willing of faith, sweep through the entire woods in a sudden blaze. This is the spirit of percolation. Computer simulations of percolating blazes generate a multiplicity of life times of forest fires near the singularity that represents the transition to a global conflagration.
Mentioned previously is Rudolf Otto’s 1917 book about the characteristics of religious experience, Das Heilige, The Sacred, which described phases in the discontinuous transition from everyday life to the wholly other (ganz andere) reality of the world of the sacred. They include intense, numinous experiences of fearsome ambiguity, dawning awareness of awesome mystery, revelation and appreciation of the majestic power and finally, entrance into a reality of an entirely other place and time than the natural and secular which Mircea Eliade called profane. In his 1958 book, Patterns in Comparative Religions, this well-known historian of religion called the revelatory occurrence of sacred reality an hierophany. Eliade’s classic work, The Sacred and the Profane, contrasts the homogenous, spiritually formless and relative world of the profane with the results of passage through spatial and temporal singularities to a place and time that are not of this world.
Poincaré said that the brain did not know of absolute space, but rather established a model of it through internal reconstructions of sequential sensory experiences that accompanied our exploratory movements. Activity generates the internalized, partial differential, equations (describing changes in the observable with motions in space) required for representing the dynamical cartography of the world. It was Poincaré’s habit to topologize the dynamics of motion in mathematical problems that lacked analytic solutions. In this way, simple algebraic operations replace some of the insoluble problems of the calculus. Eliade’s sacred space defining singularity in the plane that breaks profane homogeneousness, a center point that is no longer a circle, can be viewed also as Poincaré’s topological center. His topological brain theory found expression in the formal representation of internal space as the invariant product of an organism’s displacement groups of imagined or real physical movements around such singular fixed points. The operational object called groups defines this kind of algebraic, mathematical structure and motion.
Mentioned previously is Rudolf Otto’s 1917 book about the characteristics of religious experience, Das Heilige, The Sacred, which described phases in the discontinuous transition from everyday life to the wholly other (ganz andere) reality of the world of the sacred. They include intense, numinous experiences of fearsome ambiguity, dawning awareness of awesome mystery, revelation and appreciation of the majestic power and finally, entrance into a reality of an entirely other place and time than the natural and secular which Mircea Eliade called profane. In his 1958 book, Patterns in Comparative Religions, this well-known historian of religion called the revelatory occurrence of sacred reality an hierophany. Eliade’s classic work, The Sacred and the Profane, contrasts the homogenous, spiritually formless and relative world of the profane with the results of passage through spatial and temporal singularities to a place and time that are not of this world.
Poincaré said that the brain did not know of absolute space, but rather established a model of it through internal reconstructions of sequential sensory experiences that accompanied our exploratory movements. Activity generates the internalized, partial differential, equations (describing changes in the observable with motions in space) required for representing the dynamical cartography of the world. It was Poincaré’s habit to topologize the dynamics of motion in mathematical problems that lacked analytic solutions. In this way, simple algebraic operations replace some of the insoluble problems of the calculus. Eliade’s sacred space defining singularity in the plane that breaks profane homogeneousness, a center point that is no longer a circle, can be viewed also as Poincaré’s topological center. His topological brain theory found expression in the formal representation of internal space as the invariant product of an organism’s displacement groups of imagined or real physical movements around such singular fixed points. The operational object called groups defines this kind of algebraic, mathematical structure and motion.
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HOUSE_OVERSIGHT_013633
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