Friday, May 25, 2018

An In Depth Look At MUAY THAI

English: High kick in muay thai.
High kick in muay thai. (Photo credit: Wikipedia)
Also known around the world as Thai boxing, Muay Thai is an ancient art of self defense that was created and tested in battle by the fearless warriors of ancient Thailand.  Today, Muay Thai is used all around the world.  The United States Navy SEALs, Thai military, and even the CIA takes full advantage of the devastating and bone crushing techniques this martial art offers.

Unlike other martial arts, students of Thai don’t earn belts for their skills and their progression.  Instead, their skills are tested in the ring.  Since Thai fighting first began, the only things that the fighters themselves are interested in are the championship belts which showcase their dominance in Muay Thai fighting.

The skills that are taught with Muay Thai are far more dominant to other striking based martial arts.  Muay Thai uses very little grappling, but focuses more on crushing kicks, punches, and bone shattering elbows.  Students of Thai fighting can often take an opponent down with just one shot, often times breaking bones and sometimes even killing them with just one lethal kick or elbow.

The reason why Muay Thai didn’t utilize ground grappling or submission holds is because it was developed in ancient battlegrounds where there were always multiple attackers.  These attackers were knowledgeable in sword fighting skills, which made the need for a dependable martial art more or less a necessity.

Muay Thai used swords, spears, sticks, and hard strikes.  In this type of environment, you didn’t want the fight to go to the ground.  The strikes and weapon movements needed be fast, hard, and very precise.  With these types of conditions and the type of environment, Muay Thai needed be a very fast responsive martial art with an excellent weapons system.

Even though grappling and submissions were planned for Muay Thai, the martial art became more of a ring sport before grappling could be implemented.  With Thai originally being a martial art for striking purposes, a lot of martial artists have started using the techniques that have been proven time and time again with time boxing.

Although there are other martial arts that put a lot of emphasis on striking, Muay Thai is quite different.  The first area in which Muay Thai differs is the effective use of both elbows and knees.  The elbows and knees that are used with most Thai techniques are feared all around the world by boxers and other stylists.

Kicking and kneeing is the main objects in Muay Thai.  In order to become efficient with kicking, the shins need to be conditioned - which can be quite painful.  Once the Thai stylist has conditioned the nerves in his shins for impact, the shins can be used just like a club or a baseball bat.  This is something you should really see for yourself in action - as the sound of the impact alone can send chills down your back.

Through years of training and conditioning, Muay Thai fighters can become lethal and deadly weapons.  A properly trained fighter can make deadly impact, meaning that his knees, shins, and elbows are quite possibly deadlier than a gun or other type of weapon.  For this very reason - Muay Thai is one of the deadliest and most feared martial arts in the world.

All in all, Muay Thai is a great martial art for defense and competition.  Thai is one of the best martial arts in the world, proving it time and time again - in both ancient times and anytime it is used today

Thursday, May 24, 2018

A Look at SNORING Treatments

Snoring on SW Trains
Photo  by hellostanley 
If your own efforts to stop snoring do not help, consult your physician or an otolaryngologist -- or a doctor for the ear, nose, and throat. If you choose to try a dental appliance as a snoring treatment, you will need to see a dentist specializing in these devices. Some medical snoring treatments are continuous positive airway pressure (CPAP), oral devices (including dental appliances and lower jaw positioners), and surgery.  

Continuous Positive Airway Pressure consists of sleeping with an air mask to maintain continuous air pressure in the throat. CPAP is a treatment for sleep apnea, as well as for snoring.

A wide range of dental appliances, oral devices, and lower jaw adjusters are available to alleviate snoring. Some people experience significant improvement with these oral appliances, which bring the lower jaw forward during sleep. Most of the products fit inside the mouth, but some products on the market are worn around the head and chin to adjust the position of the lower jaw. 

As far as surgery goes, Thermal Ablation Palatoplasty (TAP) treats snoring and various types of Obstructive Sleep Apnea. The types of TAP include laser-assisted uvula palatoplasty (LAUP) and radiofrequency ablation (or “somnoplasty”).  Laser-assisted uvula palatoplasty (LAUP) vaporizes the uvula and a portion of the palate with a laser in the doctor's office under local anaesthesia. LAUP effectively removes obstructions to the airway, which may be causing snoring or sleep apnea.

Laser-Assisted Uvula Palatoplasty has a higher success rate than Uvulopalatopharyngoplasty for sleep apnea (UPPP), but it requires a surgeon with expertise in laser procedures. Radiofrequency ablation, or somnoplasty, shrink excess tissue in the upper airway with a needle electrode. For snoring, the soft palate and uvula are reduced. For Obstructive Sleep Apnea, the base of the tongue is reduced. For chronic nasal obstruction, nasal turbinates are reduced. Somnoplasty does not require general anaesthesia. 

According to many experts, while other snoring treatments may help in cases of milder snoring problems, for heavy snoring, surgically correcting obstructive conditions in the nose, pharynx, or uvula may be the only solution.

Wednesday, May 23, 2018

Introduction to AYURVEDA

The three dosha's and the 5 great elements the...
The three dosha's and the 5 great elements they are composed of
(Photo credit: Wikipedia)
Ayurveda is a Sanskrit word, derived from two roots - ayur (which means life) and veda (knowledge). Knowledge arranged systematically with logic becomes a science. During the due course of time, Ayurveda became the science of life and now called so. It has its root in ancient vedic literature and encompasses our entire life, the body, mind, and spirit.

Another longer definition of ayurveda goes: ayurhitahitamvyadhe nidaanamshamanam thathaa vidyate yatra vidhwadhihi tatra ayurveda uchyate. This verse takes us to a deeper level to understand what ayurveda is.

A manifestation of Creation:

From the essence of satva the five senses are created:- Ears to hear, skin to perceive touch, eyes to see, the tongue to taste, and the nose, to smell. The essence of rajas is manifested as the five motor organs: speech, hands, feet, genitals and the organs of excretion. The mind is derived from satva, while rajas is manifested as prana, the life force. The tamasic quality is also responsible for the creation of tan matra, the subtle elements, and from whom the five basic elements are manifested. They are space, air, fire, water, and earth.


Expansion of consciousness is space and space is all-inclusive. We need space to live, and our bodily cells contain spaces.

Its representative in the body is the biological air, responsible for the movement of afferent and efferent, sensory and motor-neuron impulses.


Where there is movement, there is friction, which creates heat, so the third manifestation of consciousness is fire, the principal of heat.


Because of the heat of the fire, consciousness melts into water.


The next manifestation of consciousness is the earth element. Because of the heat of the fire and water, there is crystallization. According to Ayurveda, earth molecules are nothing but crystallization of consciousness.

The Three Doshas: Vata, Pitta, and Kapha

The structural aspect of the body is made up of five elements, but the functional aspect of the body is governed by three biological senses of humor. Ether and air together constitute vata; fire and water, pitta; and water and earth, kapha. Vata, pitta and kapha are the three biological senses of humor that are the three biological components of the organism. They govern psycho-biological changes in the body and physio-pathological changes too. Vata-pitta-kapha are present in every cell, tissue and organ. In every person, they differ in permutations and combinations.

According to Ayurveda, there are seven body types: mono-types (vata, pitta or kapha predominant), dual types (vata-pitta, pitta-kapha or, kapha-vata), and equal types, (vata, pitta and kapha in equal proportions). Every individual has a unique combination of these three doshas. To understand individuality is the foundation of healing according to Ayurveda, "The Science of Life" -

Tuesday, May 22, 2018

Earth, Metal and Fire and FENG SHUI?

Circle of Elements in Chinese lore (including ...
Circle of Elements in Chinese lore (including Feng Shui). Also called the productive cycle: Fire produces Earth (ashes) Earth produces Metal (ore) Metal produces Water (condensation) Water produces Wood (nourishes) Wood produces Fire (nourishes) (Photo credit: Wikipedia)
Good Feng Shui means you have a balance of the five elements that compose the earth. Coversely, it also involves not having these elements overpower each other. Now, how do we really go about that? The basic principle on Feng Shui is heavily anchored on the five elements of the earth. In an ideal system, the five elements complement each other in a form of life cycle. If the environment fosters this positive nature that balances the five elements of the earth, then prosperity and good luck may not be far off.

Ideal System

The ideal system is where water produces wood, wood yields fire, and fire fashions the earth. Then, the earth forms the metal and the metal consequently produces the water. The overbearing and ugly system is when the elements contradict each other: wood burdens earth, fire destroys metal, earth hampers water, or water kills the fire. If you are able to see the visual properties of these elements, you may find that these arrangements prescribed by Feng Shui also make practical sense, even if you do not necessarily dig the concepts and foundations of Feng Shui.


You don’t have to be a geologist to understand good Feng Shui for earth. Earth is generally composed of ceramics and rocks. If you want a happy home, you must have a good dose of rocks and ceramics strategically placed in tune with the other elements that are present in your home. Lacking in earth, you may find yourself filled with instability and resilience that the earth is generally known for.


Electronic devices can actually have good feng shui as well. They are under the metal category, which not just brings in the technological advancements of this age but also the toughness brought about by metal materials in the different elements of Feng Shui. Make sure that metal is not colliding with fire elements, and this may even hold a practical significance because you wouldn’t want any of your electronic devices to catch fire!


Zen fountains and the like form the water aspect of Feng Shui. Just ensure that water complements your metal. Overpowering your home with electronic appliances may actually appeal to the gadget junkie but not to the Feng Shui aficionado. Aside from the fact that water balances metal, you may also find that it has visual appeal if a person finds a Zen fountain in the midst of a sea of gadgets in the home which may be cool in function but not in appearance.


Candles and fireplaces are good examples of fire elements in Feng Shui. It may appear weird to put a fountain beside a fireplace for it contradicts that purpose, but many a movie had background sets with a fireplace and wooden furniture that is well ideal for a night of romance. Too much fire can actually drown the environment, so be very careful when lighting your environment. In business settings, it may also be advisable to tame down the effects of fire in the office. But it can be more unleashed in the personal setting, especially in romantic ones.


Wood is abundant in many places. Wooden furniture remain to be vintage to the Feng Shui expert. And this does not have to be only in the form of wooden furniture. Just by cultivating a garden in your home, you will be able to bring in a lot of wood that can help you balance the different elements.

Sunday, May 20, 2018

A Brief History of Creation

Amun, an ancient Egyptian god. Amun is usually...Amun, an ancient Egyptian god. Amun is usually shown as a striding man wearing a tall, plumed crown. Originally, Amun was depicted with red-brown skin but after the Amarna period, he was painted with blue skin, symbolizing his association with air and primeval creation. Amun was also depicted in a wide variety of other forms. Wilkinson, Richard H. (2003). The complete gods and goddesses of ancient Egypt. London: Thames & Hudson.
(Photo credit: Wikipedia)

What is the loop of Creation? How is there something from nothing? 

In spite of the fact that it is impossible to prove that anything exists beyond one’s perception since any such proof would involve one’s perception (I observed it, I heard it, I thought about it, I calculated it, and etc.), science deals with a so-called objective reality “out there,” beyond one’s perception professing to describe Nature objectively (as if there was a Nature or reality external to one’s perception). The shocking impact of Matrix was precisely the valid possibility that what we believed to be reality was but our perception; however, this was presented through showing a real reality wherein the perceived reality was a computer simulation. Many who toy with the idea that perhaps, indeed, we are computer simulations, deviate towards questions, such as, who could create such software and what kind of hardware would be needed for such a feat. Although such questions assume that reality is our perception, they also axiomatically presuppose the existence of an objective deterministic world “out there” that nevertheless must be responsible for how we perceive our reality. This is a major mistake emphasizing technology and algorithms instead of trying to discover the nature of reality and the structure of creation. As will be shown in the following, the required paradigm shift from “perception is our reality fixed within an objective world,” to “perception is a reality without the need of an objective world ‘out there,’” is provided by a dynamic logical structure. The Holophanic loop logic is responsible for a consistent and complete worldview that not only describes but also creates whatever can be perceived or experienced. 

Stating that it is impossible to prove the existence of anything beyond one’s perception is not saying there is nothing beyond perception, only that if there is anything, then whatever that is, is indefinite. It could be argued that the existence of physical laws, the universal perception that the apple falls to the ground is proof of an objective reality. However, this universal agreement is also our perception. It could be argued that if we cannot decide what to perceive, and everybody perceives the same physical reality, then there must be some lawfulness that dictates how we perceive and therefore, this lawfulness could be external to our perception. However, this lawfulness, as we shall see later on, is the precise lawfulness that creates a perception, the process of definition, which is not external to perception (this process creates the perceived and the perceiver, which then gives meaning to this process – a loop – but about that, later). It could be argued, that hitting our knee on the table – whether we believe in the table or not – will hurt. The table is external to our body, but not to our perception. What then is perception? It is relating, a process of definition, defining and thereby rendering meaningful what has been perceived. 

What then is this process of definition? It is creating borders within which one’s perception gains meaning. The word “definition” comes from the Latin de finire, meaning, making finite or limited. In Hebrew, the definition is HAGDARA (הגדרה), meaning, to the border. Any definition necessarily implies what the definition is not, or stated differently, to have meaning, whatever is defined explicitly includes the meaning by implicitly excluding everything else. Consequently, to define means to place the defined object within borders that by default create something beyond the borders of the definition. What is this something beyond the defined? The implicitly excluded everything else, or in other words, the indefinite. The paramount importance of incorporating the indefinite within a consistent logical structure cannot be overemphasized. The indefinite itself is a paradox, and incorporating it within the Holophanic logical structure engenders the loop of Creation where the dynamic structure of paradoxes is both the creative force of existence and also the proof of the necessity of existence. 

To better grasp the impetus of Creation, let’s look at the indefinite and paradoxes. What does “indefinite” mean? Anything as long as it is not specified (not defined); anything that appears both within and beyond the borders of the definition and thereby rendering the border superfluous, which means, no border, no definition. If nevertheless, we would attempt to define the notion “indefinite,” then that’s a paradox because if we succeed, then it is defined, which contradicts its meaning – its indefiniteness – and the word “indefinite” means that it cannot be defined. This is an example of a paradox, that in essence means, if it is what it is, then it is not what it is, yet if it is not what it is, then it is what it is. A paradox is a creature that consists of a structure (how it is defined, the dynamic process on its way to stabilization) that contradicts its significance (what it is, the stabilized entity). What characterizes a paradox is the motion between its structure and significance, where the structure implies that its significance contradicts its structure and vice versa. 

Another example of a paradox would be “wholeness.” Wholeness (totality, infinite, boundless) can only be wholeness if we can find a way to define it so that it includes everything and there is nothing beyond it. However, if we define wholeness, then to have meaning, it must be bordered within the walls of the definition, which implies that there is something beyond this border, in which case it is not wholeness. Or in more formal language, wholeness is only wholeness if it is not wholeness, which is an inconsistency. If we are satisfied with that, then we have completed the definition of wholeness. However, if we try to include the beyond created by our earlier definition within the borders of our next attempt at defining wholeness, then we gain a new definition of wholeness, which by the sheer structure of the process of defining creates a new beyond. In this case, the process of defining wholeness will be consistent but incomplete, and wholeness will remain indefinite. 

Contemplating the paradox of Creation, the ancient Egyptian myth of Creation springs to mind, the myth of the self-creating god, Amun (or Amon). Amun masturbated and swallowed his semen, after which he spit it out in the form of a ball, thereby impregnating his mother, the sky. And only then, was he born. Thus Amun was his own father. Those pious who discovered the illustrated version of this myth in Karnak covered up the erect phallus of Amun, and with it, this story of Creation was laid into obscurity. The Holophanic model of Creation could regard this Egyptian myth as Amun retromorphously creating himself. I have coined the word retromorphous to mean, defining in retrospect, turning non-being into the potential of whatever the observation is made from, or in other words, creating the past from the present, creating the source from its outcome, which is the basis of complexity in the context of the loop logic. That is, only after Amun was born can he give meaning to his mother, the potential from which he emanated and to the process that created him (as represented by masturbation and incest) whereby he was born. Of course, neither the sky nor the masturbating Amun have meaning until Creation takes place de facto and Amun emerges. I find this an enticing illustration of the basic paradox of existence. 

So how can there be something from nothing? What is “nothing?” Nothing is what didn’t turn into the potential of something. If there was something from nothing, then that nothing would have turned into the potential of something, because when we ask, how is there something from nothing, we ask this question from something, when something already exists. If we take a deeper look at “nothing,” we’ll discover that “nothing” is a paradox. Any definition is something, so if we defined “nothing,” then it would become something, which contradicts its essence of being “nothing.” Another way of looking at “nothing” would be by means of it being something that is meaningless. That is, “nothing” could be something that does not relate and that no thing or no one relates to. That is, if there was something totally alone in the universe, then that would be nothing, but it would be meaningless. If such existed, its existence would be external to our perception, and as such, this “nothing” would be indefinite. 

We said that the indefinite could be anything, as long as it is not specified (not defined). However, if we nevertheless tried to define “nothing” (the indefinite), what would we get then? Since “nothing” is non-definable, it is transparent as the object of our inquiry. So when we attempt to define it, all we have is what we put into it, which is the process of definition. “Nothing” stayed nothing, we didn’t define it, only made the process of definition explicit. “Nothing” gains meaning when we fail to define it; but having tried, we are left with a bonus, a something, which is our process of defining “nothing.” Creation of something from nothing is not a function of defining something, but a function of attempting to define “nothing.” And then, if that process of definition – which already is an existence – looks back at its origins, if this process of defining investigates into its own genesis, then what does it see? It sees itself. It sees the process of definition – self-reference. 

If there is nothing external to perception, then this process of definition is the overall wholeness, the creator of meaning when it can relate to itself. However, to have meaning, the process of definition has to be defined; this definition would be a self-referential quasi-infinite and continuous process of establishing borders that create the indefinite beyond that establishes borders creating the indefinite beyond that establishes borders… which means, wholeness would continuously and forever fail to define itself while succeeding to define something – anything but itself. 

Of course, both the totally defined and the totally indefinite are idealized notions that would be inconsistent with the Holophanic loop logic, nor can they be found in nature. The totally indefinite would be the total meaningless nothing, the kind of non-being that cannot be fathomed because if we would think about it, it would already be something. On the other hand, there can be no total definition either. I have used the term uncertainty of sameness to describe the logical impossibility of total definition. A defined entity can be said to have reached sameness — it is the same as itself — which means that it is, it exists as something definite, no matter which parameters defined in it. However, no sooner does our object achieve sameness than the uncertainty of sameness raises its ugly head. Could it have been defined differently? Yes, of course. Could it have additional parameters? Yes, of course. Could it have been defined more precisely? Yes, of course. This uncertainty of sameness is the indefinite included in the definition, which is the result of including the tools of definition in the definition. Since ‘a’ can only be defined as ‘a’ with meaning if it implies ‘not-a’ (the indefinite beyond the borders of the definition), and since ‘a’ can only have meaning as ‘a’ because it is different from everything else (the everything else is indefinite beyond the borders, which actually gives meaning to ‘a’), the meaning of ‘a’ depends on ‘not-a.’ 

When the meaning of something depends on the indefinite, on what our defined object is not, then this indefinite is necessarily included in the process of definition. This logical implication that perception of meaning is only possible if and only if the indefinite is included within the perception is the reason why the 19th century dream of a consistent and complete axiomatic system with only well defined (explicit) empty signs had to fail (see more about that in my article, The Loop Logic). In spite of the fact that logic is the fundament of algorithms and computer science, it had neither the aspiration nor the ability to be connected to the real world precisely because its propositions were so anemic regarding meaning. In the effort to exclude any hint of the indefinite, logical inference was confined to a binary type of world of true and false and lacking any correlation with life and experiencing. However, including the indefinite in the process of definition not only makes the loop logic the fundament of existence, but determines the necessity of existence. With the birth of Holophany, Heidegger’s question, “Why is there anything at all, rather than nothing?” becomes irrelevant. When existence is relations, and relating is the act of perceiving, and perceiving is the process of definition, then existence is the overall lawfulness, the isomorphous lawfulness of the process of definition – the loop of Creation. What is being perceived, what is being stabilized, which significance is brought to the foreground from the amorphous background of the indefinite, depends on the non-linear rules of complex interactions. Thus the loop logic emphasizes the creation of essents rather than their interactions. 

Is there a lawfulness responsible for any and every existence? An electron and a dog are very different creatures; so what invisible lawfulness is responsible for the existence of both? What kind of lawfulness would fulfill such demands? The answer is, isomorphism — the same logical inner structure in entirely different representations. Whether an electron, a dog or the weather, each could be a different realization of the same inner logical structure. Creation of anything is the creation of meaning, which is an act of definition. The act of definition attempting to define itself is consciousness. So consciousness, or the soul if you wish, is not some invisible copy of our body carrying our identity, but the lawfulness of Creation expressed as our individual qualitative essence. Of course, it has been endlessly stated that we are God, that we are parts of God and similar phrases. This is true, but true in the sense that God is the lawfulness that unfolds Creation, and this lawfulness is inherent in all creation including the creatures therein. It could be argued, that a soul, a person is more than mere definitions and intellect. If this logic is the logic of anything and everything, then it should be able to delineate the logical structure of experience as well. Indeed. 

Anything that has meaning has to be defined, which places it somewhere on the scale between the continuous and the discrete, between the indefinite and the definite. The indefinite, continuous, infinite tends in the direction of the meaningless, whereas the mean is at best imprecise. Experience is the process of attempting to define the indefinite. When we try to capture an experience in a description, we are actually defining our attempt at defining the indefinite. The experience is continuous whereas its description, the definition is discrete. Just as we can never define wholeness, we can never define the experience. Any description, any definition, is by nature discrete, whereas the net experience is continuous. So when we have an experience or perception and we become aware of having that experience, then we give it meaning by defining what it is. By doing this we create a discrete replica of the experience, yet the experience remains continuous and non-definable, non-discretizable. Experience is connected to learning. The person encounters something new. How do we know that something is new? Because it is inconsistent with our system. So when we interact with it, we have to integrate it, to assimilate it into our system. If we get something that was not new to the system, then our system would recognize it as part of itself. When that recognition does not occur, the system is interacting with something new. That is the impact. The system adjusts to include the new – that is the change. One’s selfhood is the path of changes following one’s experiences. 

Our knowledge of the experience – whatever it might be that we experience – makes it exist for us. We could say, one only experiences when one is aware of experiencing. How do we know that we are aware of experiencing something? By experiencing it, we experience the awareness of experiencing. In this sense, experience and awareness of the experience, experiencing the awareness of the experience, being aware of experiencing the awareness of the experience, etc. is an infinitely continuous chain, which is what defines what experience is (not the interpretation of a specific experience, but experience in its general sense). And that’s the definition of experience: an infinite loop of the process of becoming aware. 

When “nothing” is the limit of both the totally indefinite and the totally defined, then that’s like a circle of going from something to nothing to something to nothing, etc. The ‘going’ here means perception. “Nothing” is only a notion that has meaning if it has been perceived, in fact, a paradox. If it really is “nothing,” then it cannot be defined, and hence, it has no meaning. Yet if I relate to it, then it is something. So whenever I relate to “nothing,” whenever I say, Creation of something from nothing, that “nothing” has meaning for me, and hence, it is significance — it is something just like any other something. That is, the structure of “nothing” is the same structure as that of something. Essentially, something from nothing is formation, not Creation, since nothing is also something. Then what is Creation? Creation is rather the creation of nothing from something, because Creation is the process of definition, and when we define, we create the indefinite beyond the definition, which at its limit is nothing, and only then can we have something from nothing… Oh yes, the loop. A true loop is only such if it contains its own source. If nothing can be proven to exist external to perception, then logic must be a loop, and existence is a logical necessity inferred by the loop. 

Including the indefinite in the process of definition has far-reaching consequences. It means that the tools of the definition are necessarily included in the definition. It means that meaning can only occur when there is both definition and also experience. It means that consciousness (whether it succeeds to define or not) must be part of science or any so-called objective endeavor. It means that any and all perception includes experience. The interaction with the indefinite, the experience, is what gives meaning to the defined. Perception, meaningful definition, can only occur in a highly flexible complex system that can learn and change. That’s the difference between us and an electron, which only has fixed relations, and consequently, limited interactions. An electron always succeeds in defining, or it would be more correct to say, it can only interact with what it succeeds in defining. If it encounters the indefinite, it assumes a state of superposition. 

Where is God in the loop of Creation? If we wanted to define God, the totality, we could not define God, because by the act of definition we would create the beyond, what is beyond God, which contradicts God’s totality. Therefore, no definition of God would do justice to God, and every such definition would truncate God’s wholeness. If God is indefinable, then God is indefinite. If God is indefinite, then I create God by the implication of the act of definition – any definition, because every definition creates the beyond, the indefinite beyond the borders of the definition. In that sense, this is consistent with the statement that I create God by my perception (definition). This does not say that I perceive God, but that my perception implies the existence of the indefinite (God). This means that if I perceive a dog, this perception implies the existence of God. If I perceive that I perceive, then that implies the existence of God. If I perceive dust, a table, an idea, whatever, then that implies the existence of God. If I experience, then that implies the existence of God. That’s because any existence implies the existence of God. And that’s because any existence is such if it relates or is related to if it has meaning if even partially it has been defined, which means, its mere definition implies the indefinite beyond the borders of the definition, it implies God, the indefinable. So one cannot directly perceive God (perhaps that is why it was stated in the Bible that no one could see God’s face and live = exist – “no man shall see me and live…” – Exodus 33: 20), but only know about God by implication, which means, the implication of the indefinite – God – is what attributes meaning to any existence. 

However, “God” does not equal “indefinite,” but the process that implies the existence of the indefinite is what could be said to be God since that’s the process of Creation. This is the process of Creation that both creates something, existence, and also nothing, the indefinite. This is why this logic is a loop. 

© Clara Szalai