Note on TPC and TPP

Yoga citta vritti nirodhah

. How can we speak of the thought of being, the thought of existence and forget that before all else thought itself is, thought is there, for us, in us, in its convoluted unceasing stream and primordial being. But to be aware of, conscious of, thought as thought, that thought is itself the great a priori screen and window wherein plays out the play of the world, this is already a path to TPC. How does this transcendental awareness of the totality of the thought-process work ? How can thought then think itself and be beyond itself ? How does TPC work ? How can being be a thought and yet thought be a being? How is thought related to language ? How is thought related to the impression or structure of 'self'? How is thought tinctured by sense-images and other psychological material ? How does temporality work in the diverse modes of thought, memory, recollection, anticipation, habit ? We should be very careful about dissections of thought: for instance Brentano's intentionality, Husserl's noesis vs. noema, the concept of 'content', etc. And it is astounding that those who disparage conceptual realism accept at the same time completely arbitrary, dogmatic, unproven and implausible functionalist theories. Neuroreductionism, eliminationism, functionalism and neothomist theories of embodied consciousness should be considered dogmatism and philosophical naivety par excellence. What is the transcendental meaning of the construction or bringing to light of formal systems which are supposed to act as masks, or exterior projections, doubles, of thought ? How does translation and multilingual consciousness work, what do we mean when we say that we think in a given language ? Sextus, Hume and Kant can be read as an absolute untangling and allaying of thought by thought itself transcendentally aware of itself. The true self, pure consciousness (bodhicitta), is revealed to itself and at the same time the deep producer and controller of thought is unveiled.

So TPC and TPP aim at lifting and untangling thought or rather consciousness-thought into a super-consciousness and super-thought.  But ordinary consciousness does not consist of thought alone, it includes feelings, volition, desire, longing,  beauty, love, eros, intimacy, habits and dispositions like pride and humility and so forth. In ordinary consciousness these spheres stand apparently apart from pure thought (to a certain extent). But Kant wrote more than one Critique and the author of the Parmenides and Theaetetus was also the author of the Phaedrus and the Banquet.  Our description of TPC and TPP must be completed and perfected with a philosophical and practical account of how these sister spheres are also untangled and rise above themselves and become united to super-consciousness and super-thought.

The constituted constructed self stands at the center of the division of these two regions and is a common hindrance, obstacle, to the untying and transcending of both.

The significance of temporality and in particular of one's own concrete temporality, memory and identity is immense for TPC and TPP.  We cannot go into here the immense meaning and power of abgeschiedenheit, of 'letting go', of the process whereby we let the past go, let of memory-attachment-persons, intuiting that the past was the present of its own past and turn,  and  learn to embrace a new and better past and identity. We understand the process of coming to be and passing away and gain transcendental acceptance and freedom (freedom from guilt, ought, destiny).

We could also discuss the relationship between TPC/ TPP and the scientific spirit, the scientific method, the engagement in a serious, patient, philosophically aware, critical, detailed study of the sciences.

TCP/TPP is a priori radically incompatible with any form of religion while capable of recognizing positive ethical, philosophical and scientific elements in different spiritual traditions. TCP/TPP is also ideally an effective psychotherapy against the delusions and pathological effects of religion and its misguided spiritual practices. 

The central philosophical theory of TCP/TPP is the exhibition of its essential unity with universal morality. 

Mathematical projections or representations of consciousness. They can have a field-like spatial-like aspect $\phi: S \rightarrow U$ ($S$ expressing certain concomitant psychological material) and a non-local aspect akin to distributions $\Phi(S,U) \rightarrow V$. Distributions can be interpreted in a way similar to the collapse of the wave-function in quantum theory. In quantum theory we derive a probability relative to each eigenvector, for distributions we a have a real or complex value for each test function. Because of freedom all temporal transition $\phi_t$ must be described probabilistically.  There is no reason to suppose that a thought at a given moment has a single 'content' (noema). The extraction of the content can be likened to evaluation at a test function or quantum measurement. The evolution of thought generalizes computations and proofs (arguments). Denotational semantics and content: the (teleological) question what is the program computing ? 

The great project: uniting theoretical computer science and theoretical physics (and the general theory of dynamical systems, differential equations, etc.).  How can we compare the executing of a program and a physical process satisfying a given law ? Put another way: what is a running program, specifically a concurrency of different systems, from the point of view of dynamical systems and theoretical physics ? For a given solution of a partial differential equation we can say that the process represented by the solution is virtually and approximately computing the numerical integration algorithms which could approximately derive that very solution.

Question: are PDEs Turing complete ? That is, given a Turing machine M can we write a partial differential equation having a numerical integration algorithm A such that M can be simulated by the running of A ?