About the project

The Organisfeld project started in the year 2016, the main objective was focused on the investigation of the psychic processes of visual consciousness. Initially, the research was focused on the study of semiotic systems. Linguistic structure was the first complex symbolic system analyzed.

At first it seemed easy to isolate a meaning and study it from the classical model proposed by Ogden and Richards in 1923. However, it soon became clear that the dynamic symbolic system of consciousness does not maintain a linear relationship, as proposed in the scheme of meaning (cognitive reference), composed of a signifier (sign or grammatical function) and a referent (perceivable entity).

The language analysis scheme that Ferdinand de Saussure developed, although it do not immediately show any relationship with Ontology, it was very probably influenced by the studies in philosophy that he studied at the University of Genoa with Professor Henri-Frédéric Amiel, between 1875 and 1876.

For his part, Amiel had concluded his studies in philosophy with Professor Friedrich Schelling at the University of Berlin in 1848. With the publication of the System of Transcendental Idealism, Schelling, who had been a former companion of G.W.F. Hegel in the Tübinger Stift, in 1800 had already become perhaps the greatest exponent of Idealism of all time.

The logical model exposed in the transcendental idealism offers a closed system that resolves in itself all the answers to the problems that may arise. By applying the deductive method, it allows to delimit in advance the operations of the abstract functions.

In contrast, the Hegelian philosophical system was never actually based on dialectics, but on the conception of Spirit itself. By taking up Fichte’s work and completing the cognitive system elaborated by Immanuel Kant shortly before, Hegel developed the aesthetic sense of idealism and gave it a dose of darkness, where the Greek Φύσις (physis) again manifested itself.

The question is, how did Friedrich Hegel manage to unearth a system that in antiquity had been known as the Logos? Unlike Fichte and other later philologists, who refilled the ancient Greek texts with meaning, Kant and Hegel managed to offer an original aesthetic system, guided and founded on animated reason.

The concept of «Being», paradoxically, can be understood more easily from another concept, which is etymologically related to the first. The pre-existing and dynamic state of «being-there», is constituted from the «Entity» or ens that arises from the aggregation to unity, that is, from the difference, identified as sum or the “highest”; the «Being-in-itself».

The equation of existence is expressed from what is and what is not. Being precisely the state of partial indeterminacy, which offers the identity of «being-there», but instead of generating a negation, it provides the identity of the act and the action that develops the essens relative to «being-situated»

The conception of a consciousness whose meaning is a phenomenon produced by the interaction of interconnected entities, extends over time and appears related to the etymology ὤν (ṓn), associated with the verb «to be».

It is possible that by developing various meanings, the Indo-European root *h₁sónts associated with the Greek ὤν has also generated an etymological confusion, where the subject went from being only identified within a statement as “subject” and began to be also pointed out as the guilty.

In pre-Socratic and pre-atomist philosophy, the notion of the Logos developed by Heraclitus and Parmenides can be understood as the discourse that arises from the meeting of  λέγειν (légein). The etymological root leg-, which originally referred to the collection, acquired the meaning that Saussure identified with the term parole.

When considering the λόγος (lògos) as the sum of what is said, it is understood that the meaning or reason springs from what the different participants express. However, the Gospel of John 1:1 contains a much deeper meaning, where it reads:

In the beginning was the Word, and the Word was with    God, and the Word was God.

The reconnection between the ancient world and the Christian Era contains in itself the programming system that interconnects the nervous system and the linguistic structure, as a vestige of oblivion or better expressed, of a limited memory. Reconciliation with the collecting Logos or the «Being» that it takes care of, has also been one of the most important motifs that appears represented in various cave art scenes.

In different cave paintings, it is possible to oberve the representation of nature in its essential meaning, which is to give birth or engender. Either through images of males, females and cubs, the conception of extensive beings within which smaller animals inhabit, or in the combination of anthropomorphic beings that share traits with those animals from which they feed; the awareness of the vital link of the ecosystem is one of the motifs that is repeated with great frequency in different regions and at different times in rock art.

In ancient Egypt, hieroglyphics were divine words that were engraved on the walls of temples and tombs. According to archeological records, it is estimated that the oldest evidence that exists on the use of techniques to melt copper, has been found in the Balkan region and dates back approximately seven thousand years.

The Chalcolithic was a period during which the production of tools increased greatly and a greater development of craft and agricultural techniques arose, with which also began a greater increase in exchanges between peoples and increased territorial expansion.

The increase in population also generated more complex conflicts between the different peoples, both within the same groups, as well as with neighboring populations and, over time, with social groups that were increasingly distant from each other.

The emergence of increasingly stratified societies, ruled by men and male deities, often directly related to war, is a constant that can be seen in the demographic development of many primitive societies, which initially venerated female figures primarily associated with fertility.

In the Nile valley, the Naqada culture began to implement metallurgical techniques during the pre-dynastic period, but the rise of metallurgy can be seen most clearly in the Maadi culture, whose trade established in the Sinai peninsula, is believed to have influenced the development of casting techniques, as well as having led to the domestication of donkeys, which were used to transport merchandises between Egypt and southern Canaan.

The Narmer Palette is an archeological piece of approximately five thousand years old. Which, in addition to containing one of the oldest hieroglyphic records in the region, probably also represents the unification between the kingdoms of Lower and Upper Egypt, with the preeminence of King Narmer.

In general, it can be considered that hieroglyphs are a writing system that combined the use of logograms and signs that represented consonants. However, Egyptian hieroglyphs, by fulfilling diachronic functions, were more closely related to symbolic rituals than to general writing systems.

The bas-reliefs often combined the use of pictograms and ideograms. The pictograms represented images associated with complex ideas, which did not require a literal description, but rather acted as dynamic symbols that operated recursively. While the ideograms, it could be considered that they had gone through a process of abstraction and their figurative character had already been schematized.

The development of ideograms, in turn, generated the emergence of logograms that represented signs that could represent lexemes and perhaps even complement them with morphemes. In Egyptian hieroglyphs it is possible to fin an extremely clear record of the evolution of writing. The use of pictograms continued to be synthesized, until the moment when it went from integrating a symbolic writing system, to constituting a system of sings, where the simplified pictograms already represented the sounds of the consonants and began to fulfill the function of the alphabet.

Parallel to the development of hieroglyphics, hieratic writing developed a system of simplified pictograms, which is considered independent of the system of signs used in hieroglyphics, but which was more practically adapted to writing done with ink on papyrus, a material whose physical characteristics required greater simplicity and more stylized lines.

The hieratic was used in the writing of administrative, legal, medical, mathematical documents and in matters of daily life, although later it was limited to the writing of religious texts, since the hieratic script began to be simplified and finally came to be identified as the demotic ideographic system.

The term demotic writing was used by the Greeks to refer to the writing used in administrative and commercial texts, that is to say, in daily affairs related to the people. Due to Greek political and military influence, at the end of the 3rd century B.C. the Greek language begun to be used in the administration of Egypt.

The Ebers Papyrus is a pharmacopoeial treatise written in hieratic approximately 3,500 years ago. It is one of the older and most extensive treatises found in Egypt, which includes treatments spanning various fields of medicine and even psychology. The papyrus also includes recipes made with substances extracted from plants, minerals, and insects.

It is important to note that when we comes to understand the worldview, religion, or mythology of an ancient culture, access to information is limited to the data available to those of us conducting the research.

In the case of the ancient cultures of the Mediterranean, the written documents allow establishing relationships and comparisons, which in this case offer indications of the periods of theological transition, but even so, there is a great distance between the results obtained from the different research frameworks established and the essence of primitive religions.

Greek mythology contains a vast archive of stories depicting various relationships between society, the individual, and nature. Its dynamic structure is a unit that in Platonic terms is constituted by love and discord.

The Aegean civilization, if it is admitted to ignore the archeological records of the various peoples who developed in a geographical space conductive to distinction and cultural exchange; shared the process of development of metallurgical techniques and at the same time has the appearance of maintaining a similar state in the development of consciousness.

Metallurgy was probably introduced to the Peloponnese peninsula and the Aegean and Ionian Sea archipelagos during the 4th millennium B.C. The design of the swords is perhaps the aspect in which the development of metallurgical techniques in this region had the greatest relevance. The oldest vestiges that have the characteristics of said weapon were discovered in Arslantepe and it is estimated that they are approximately 5,300 years old.

This archeological site, located in southern Turkey, was a city in ancient times that was part of Mesopotamia and probably arose in the Chalcolithic period, but it developed further during the flourishing of the Sumerian civilization. The prototype of the swords can be associated with the time interval identified as the Uruk period.

However, the earliest swords to exceed a length of 100 cm (39 in), are approximately 3,700 years old and were forged in Minoan Crete during the Bronze Age. Most of the historical elements with which the main concepts that are taken into account when imagining the Greek world are related, were developed in the period of Ancient Greece, located in the time line between the year 1200 B.C. and 146 B.C.

The political and economic system of the Iron Age was directly associated with the development of metallurgical techniques, the design of weapons and the exchange of metals. The content of Greek literature reflects a primitive past with many similarities to other cultures that went through different phases of social and spiritual development.

The mythemes contain figurative representations very similar to archeological pieces, whose signs allow to identify transformation processes with temporal references. In essence, even paleontology and ethology allow us to appreciate complicated evolutionary processes whose abysses still often remain unexplored.

Analyzing the psychic content of the Iliad allows us to establish an ethical distance between a natural state and the development of new symbolic and technological processes. Gender relations are evidently related to the generative dynamics of ecosystems. But unlike the Odyssey, which offers a moral framework; the Iliad appears perhaps as a model or destiny.

The history of science often documents development processes directly linked to the economy and culture, but it also includes the analysis of relative development processes, defined by a hermeneutic content whose meaning can transcend temporal concepts.

Considering the changes in the operational dynamics of the symbolic structures and its relationship with brain evolution, presents serious problems to explain many of the functions that relate physical and organic processes to the states of consciousness of humans and other organisms that also have a nervous system with different degrees of development. Neural processes, even today, produce inexplicable extrasensory phenomena.

Greek mythology essentially reflects the character of the gods as naturally passionate beings, many of them without existential burdens or with the weight of guilt. The expression of power and necessity represent the structure of the creative evolution, whose destiny in principle does not appear as the cycle of metamorphosis, but as the entity.

The various mythological episodes and the different variations attributed to the same character often lack a primary symbolic meaning as they move away from the narrative structural nuclei and the transcendent functions of the archaic worldview.

The myths are understood from the framework of action and participation of the actors that appears in the scenes. In the myth of the Minotaur, all the characters can be relegated to the background except for the lunar goodness Pasiphae, the one who shines for everyone. Not even Ariadne, the weaver or the lunar ray, who in other scenes can be associated as a partner of Dionysus, nor her brother, the fateful fate, represent the central essence of the labyrinth.

The origin of the labyrinth is the result of the deadly sins of men, the envy of Daedalus and the greed of Minos. Theseus is simply invested with the individuation or symbolic complement of destiny. Desire and possession make up the baleful divine core of the framework. However, the creative impulse of Daedalus, as an etymology, probably resided in his name rather than in his character, since it seems less likely that his mythological character became an eponym related to different creation rites.

An archeological piece that in a certain sense reflects the concern of the Athenians to transcend the archaic state of necessity, is the daidala sculpted in the 7th century B.C. As the representation of the owl-headed goddess Athena, who was actually a prototype developed within the same divine structure.

Athena fundamentally represented the order but was also the patroness of technique. In a certain sense and according to other myths, this goddess may also have a symbolic relation, but to a higher degree, with Ariadne, the lady of the labyrinth or the dancer, who in the Roman tradition was probably identified as Arachne, the weaver.

Beyond good and evil, another scene of great beauty is interwoven in the relationship of the invisible Hades with the young Persephone and the abundant Demeter, the goddess of agriculture, who can be identified as the distributor or the beginning of the seasons.

In this myth, a crack arose in the earth and the seed was taken away. After the disappearance of her daughter, Demeter, angry and disconsolate, caused the sterility of the fields, whereupon Zeus sent Hermes to negotiate the return of Persephone to her mother's side. However, after being fertilized, the young goddess was associated with the cycle of regeneration. For this reason Persephone had to spend part of the year in the underworld and her return to the surface was associated with the end of winter and the arrival of spring.

It is probable that the Eleusinian mysteries, in principle, constituted seasonal rites associated with the sowing and harvest periods, but on the other hand, as in other geographical regions, the flowering cycles of wild species, could have influenced the knowledge and botanical association of specific products or formulas used during ceremonies as psychic stimulants.

To initiate themselves into the greater mysteries, the participants had to prepare for a few years before being led to the epoptia and being able to witness it. When describing the formation of a philosopher, Plato refers to a rite of passage that students probably performed at the age of 30 and which consisted of ascending to the top to look at the sun. After merging into unity, the goal was for the philosopher to be prepared to live his life righteously.

It is estimated that the first settlements at Eleusis were built 4,000 years ago. In a first stage it was a small town, where a sanctuary dedicated to Demeter was erected, but in the 8th century B.C. the temple had become one of the most important sacred spaces in Athens.

These rites were very probably one of the factors that generated the transition between the mythical vision of reality and the philosophical conception. At the same time, the influence that other contemporary civilizations exerted on Ancient Greece can be seen in different aspects of their culture, such as writing and the development of philosophy.

The travels that the Greeks made to Egypt and other regions of the ancient East, provided knowledge that revolutionized the Greek world. In principle, Egyptian mathematics had a reasoning structure very similar to Greek logic, before this discipline emerged as such. This kind of abstract reasoning processes will be appreciated in the Moscow Mathematical Papyrus, which, with approximately 3,900 years, is considered the oldest Egyptian document in this subject.

Although in the tradition of pre-Socratic philosophy there are no texts that can be attributed to Thales of Miletus, who is estimated to have lived between the 7th and 6th centuries B.C. Aristotle considered him as the first of the natural philosophers, since he tried to understand the phenomena through a rational explanation. His disciple Anaximander used the concept of apeiron to explain an archaic and indefinite origin.

This complicated logical reasoning was complemented by Anaximenes, who complemented it by associating this principle of transformation with air. But to the state of this flow, he added the concept of polarization and associate it with temperature. It was probably Heraclitus who began to more clearly identify the concept of Logos, used to relate the state of physical transformations with the signs expressed through language.

The becoming between the reasoning processes and their correspondence with the foreseeable cycles of nature was also developed by Parmenides, but with the particularity of being oriented towards the consideration of ontological axioms, that were more similar to a logical model and partially moved away of the poetic tradition, which still maintained great validity in Greek though.

Parmenides, like Heraclitus, tried to overcome the state of polarization of rational conception and establish unification through a principle of identity whose limit was constantly defined by difference. However, it is likely that he too chose to develop and accept a system of reasoning very similar to Anaximander’s.

The great leap in Greek philosophy was taken during the 5th century B.C by Zeno of Elea. As a disciple of Parmenides, he managed to establish a kind of harmony in the conception of the logos and the «false-logos», both made up of basic reasoning units identified as legein. However, Zeno’s thought also presents a serious problem in the conception of time, which could be related to the experiences that the participants in the Eleusinian mysteries could experience during the ceremonies.

It seems unlikely to be able to demonstrate with archeological sources or by means of the texts, that the Greek philosophers developed their doctrines of thought through different methods such as the observation of nature, deductive and inductive reasoning, but very probably also through the altered states of consciousness and transcendental visions they experienced during the rites.

In contrast to Parmenides and Zeno, who had a serious logical conflict when trying to incorporate the concept of difference in unity, Democritus considered that space was made up of similar elements ordered between discontinuous spaces, which did not prevent the interconnection of the elements that together formed a unit.

The atomistic conception was founded mainly on experience and did not need to build a dialectical argument based on induction. However, atomism also established a dualistic conception, whose only difference was that instead of looking for final consequences, it started from the conception of first causes.

It is curious that although the great knowledge that Plato offers through his writings cannot be denied, it could be considered that he is only the greatest philosopher of an age, whose historical and political relevance is greater than his real contribution to the development of the philosophy.

The mystical appearance of idealism actually conceals the need to recognize faith as one of the most important elements of existence. However, just as Friedrich Nietzsche expressed himself about Christianity, in the same sense it could be said that Plato is the philosopher of the people. But more than being taken as a grievance, the figure of Socrates is perhaps a sign of time, who lived and assumed himself as the being of regeneration, while his disciple designed the seed or source of information.

At the beginning of the new cycle, Aristotle managed to developed a new structure of knowledge that took up the philosophical tradition and also included an encyclopedic archive. In the first lines of his work On the Heavens, probably appears the basis that defines the historical concept of natural philosophy.

It is evident that the science of nature deals almost entirely with bodies and magnitudes and with their proprieties and movements, as well as with all the principles of this class of entities.

Although in reality the history of philosophy can be studied as an uninterrupted though process, whose roots could be associated with the logical thinking of Parmenides, the panpsychism conceived by Anaxagoras, or the atomism propagated by Democritus, it was not until the beginning of the 19th century when the German naturalist Lorenz Oken wrote a work that was translated into English as Elements of Physiophilosophy, in whose introduction he presents a series of concepts that describe the foundations of the “science of nature” in accordance with those of the Aristotelian conception.

The historical development of thought and knowledge can be understood more clearly by analyzing the virtual context and the social relations of thinkers from different perspectives, although often the information available when carrying out the analysis is insufficient to generate a reproduction that in hindsight may appear accurate.

On the other hand, it is important to take into account that many lines of research, which in a certain historical context may seem relevant, when analyzed within historical periods, it is observed that some paradigmatic changes crystallize or limit the continuation of networks of thought.

The classical philosophical tradition managed to stay alive in continental Europe, thanks to the social institutions maintained by the Roman Empire and the Catholic Church. Paradoxically, he was a Dutch philosopher of Sephardic origin, who would completely transform the movement started by Martin Luther in the 16th century with the Protestant Reformation. In the Tractatus de Intellectus Emendatione, Spinoza outlined the principles of a new system of knowledge that, 100 years later, would be definitively established by the French encyclopedists.

However, according to the content of his work, it seems evident that Baruch Spinoza developed his model of tough from medieval Scholasticism. But what seems even more interesting is that much of his work, which certainly contains an original style, also resembles in many respects the magnificent Roman philosophical system.

Lucretius and Cicero adopted the Greek atomistic model and modified it by integrating a logical system that culminated in the conception of a new, more structured panpsychism. Greco-Roman philosophy had a definitive influence on the complex system of knowledge that Catholic theology developed. A logical system that integrated the symbolic elements with the programming phenomena identified by different religions since antiquity.

In the British Isles the system of thought went its own way and it soon became clear that some of the most prominent thinkers would not be content to accept the assumption of programming. Regardless of whether it was interpreted symbolically or dynamically, by different ways John Scotus Eriugena and William of Ockham, sought to establish new models of thought that moved further and further away from classical philosophy and which would most likely end up influencing Renaissance thought and empiricist tradition.

The contact that continental Europe had with Islamic philosophy definitely marked the course of the history of European philosophy. The thought of al-Farabi and Averroes, in addition to clearly reproducing the Aristotelian system of though, can be taken as an example of the influence exerted by the naturalistic tradition of the Islamic world on medieval alchemy.

Having been built with the elements of an ancient religious wisdom, the philosophy that was developed within the Catholic Church could not limit itself to working with the classical systems of thought when trying to establish logical structures, but also had to base its knowledge on the language and scriptures, while together they were considered the vehicle of the intellect.

The scholastic philosophy had to deal with a programming system that in itself presented many difficulties to be understood and defined schematically and also had to establish an epistemological structure that would manage to respond to various phenomena, some of which, still at present they are unintelligible for the sciences of complexity.

In this sense, Christian Wolff could be considered the great conciliator who in the 18th century sought to establish an epistemological distinction between natural theology, psychology, and physics. A task that was indirectly culminated at the beginning of the 19th century by Carl August von Eschenmayer, who, unlike Friedrich Heinrich Jacobi and many other German idealist philosophers, managed to establish an epistemological model that was initially clear perfectly structured.

It is very probably that from his first stages of thought, Eschenmayer managed to transcend the concept of Platonic ideas, which allowed him to demystify and explain that philosophical system with greater clarity than Plato himself. The new field of study in which he found himself could not be defined simply as psychology either, because although he did so, on the other hand he was very clear that the spiritual phenomena he studied could not be understood by medicine.

In addition to having elevated idealism to its culmination, Eschenmayer can also be considered the forerunner of psychoanalysis. The Haskalah or Jewish Enlightenment movement that developed in Europe during the 18th and 19th centuries, where philosophers such as Moses Mendelssohn and Salomon Maimon participated, is another example of definitive influence with which the Near East also shaped the Western system of thought, but whose knowledge is impossible to be understood in this text.

To be continue...