Random Atomism

I've just formulated a new philosophy under the name of 'Random Atomism', based on the philosophy of Leucippus and Democritus. I say 'new philosophy', but since it is, in fact, the one true philosophy (at least, in the sense that it becomes cyclically true at immeasurable intervals in a way which synthesises and therefore supercedes all other truth), I'm not sure I can really call it new at all. It must exist already, in one form or another, if only in the mindless and multi-dimensional abacus calculations of the eternal atoms themselves.

Leucippus and Democritus certainly came close to Random Atomism with their philosophy of atomism. The flaw in atomism as it existed in the time of Leucippus and Democritus was that it under-emphasised the fact of randomness. Indeed, the only known writing from Leucippus himself that survives is the line:

Nothing happens at random, but everything for a reason and by necessity.

This has led to a fruitless quest over millenia to discover the principles by which the indestructible atoms rearrange themselves. There are no principles. There are only atoms rearranging themselves without beginning or end, completely at random, by the twin forces of Whimsy and Derangement, which forces should not, being eternally self-confounding, be confused with principles.

Of course, there is the appearance of something like underlying order in existence, but this can be accounted for as follows: Apart from the arrangement and rearrangement of atoms in void, like one of those tile-puzzles where you try to make a picture, but in three or more dimensions, and with the only picture being that of hallucinated consistency, there is only sensory information. Sensory information is, in fact, so unreliable as to be completely fictitious. Democritus supposed sense impressions were caused by atoms detaching themselves from objects in the environment and colliding with the sense organs, but he was not entirely correct. Since the sense organs themselves are only made of atoms, and since atoms are indivisible and indestructible, there is actually no way that any atom can contaminate or influence the existence of any other, except in the question of motion and rearrangement. Therefore, although atoms from outer sources do collide with the atoms of the sense organs, this does not give rise to sense impressions. All sense impressions are, in fact, imaginary, and do not exist. More than that, the imagination itself is imaginary, hanging suspended from its own non-existence. Therefore, our lives, as we know them, exist only in the non-existent imagination, infinitely remote from our true lives as masses of atoms without any inherent qualities interacting entirely at random with masses of other atoms.

The link between our imaginary sense impressions and this actual reality are tenuous and come about by the process of 'Atomic Rumour'. That is, because of the rearrangements of our atoms that occurs, at random, with our random interaction with other random atoms, there arises in the non-existent imagination, whose non-existent existence is necessarily contingent upon the true existence of the atoms, a so-called 'Rumour', a shuddersome intuition of the solid existence of the grey and lumpen world of atoms. This 'Rumour', however, does not arise as a result of patterns or ripples, since no such patterns exist. It arises as the result simply of rearrangement and patternlessness. Therefore it arises spontaneously as something uncaused by that which causes it. That is, its causality is not that of linked cause and effect, but of parallel, untouching cause and effect.

It is impossible to tell the extent to which the information of the 'Rumour', and the intuitions it forms, actually resembles the true reality that there are only atoms interacting with supremely inert randomness in a void of allowingness. Such 'Rumours' may bear no relation to this reality at all. Even in intuiting, or foreshadowing, this reality, as they have in the case of the person now writing these words, they may not have intuited the actual truth correctly, though what they have intuited happens to coincide with the reality of that ultimate truth in all particulars.

The relation of the Imagination to the Reality of atoms is the relation of a shadow cast by an object in the sunlight. It is therefore necessary to posit the existence of a 'sun' casting the shadow, this sun being the embodiment of the entity 'Truth'. Since the 'Truth', as we have demonstrated, is a sun, it must, of necessity, be constantly in the process of consuming itself, in order to send out rays, therefore implying some future time when the truth will have consumed itself entirely and collapse.

It may also be necessary to posit the existence of a plane or surface on which the shadow called the 'Imagination', is cast, though the precise nature of this plane or surface is not known. The importance of this plane or surface to the philosophy is that the atomic reality that casts its shadow on the surface may actually be in contact with that surface, as the feet of a pedestrian are in contact with the pavement, or it may be suspended above it as a solid, amorphous cloud. Much depends on how near the atomic reality is to the surface. Since our imagining forms a particular shape, that shape might be said to be influenced by the distance of the reality to the surface, as well as the relative positions of the sun of 'Truth', the atomic reality and the surface. However, the shape of the shadow Imagination is not to be confused with the uncaused sensory impressions that arise within it as a result of parallel causation.

The shape of the Imagination is linked to the phenomenon of hallucinated consistency – the notion that there are principles (of some kind or another) that form an underlying pattern in existence. Of course, there are none, but this particular shape of the Imagination arises because the non-existent imagination has its place entirely within the atomic reality that casts it like a shadow. That is, the reality of atomic reality is what might be called 'hyper-random'. If it were only partially random, the randomness would start to decay, and order would encroach. In order to be random at all, atomic reality has to be 'hyper-random', which capacity is a function of the allowingness of the void. Another implication (similar to a force, but not a principle) of the allowingness of the void is the unshadow of the 'hyper-random'. The unshadow is the fact that in order to elude order so perfectly, the 'hyper-random' must, in some unknowing way, know the nature of order thoroughly, with a knowing both transcendent, immanent and non-existent. The 'both' of this trinity of qualities arises from the fact that the third does not exist, and yet contains the previous two, therefore 'both' allowing and negating them. Because of this unshadow of the 'hyper-random', we have the benevolent psychosomatic 'zing' known as 'hallucinated consistency'. It is consistency, sure enough – of randomness; a consistency that unshadows order.

If we were able to view the atomic reality from outside, this 'hallucinated consistency' would collapse entirely. To make an analogy, if one were to find a watch ticking in the desert, one might suppose that there were a watchmaker who had designed it. However, would one suppose that the same watchmaker had designed the desert through which one had walked to find the watch? As the shadow known as 'Imagination', we exist (although we don't) actually inside the watch itself, which is atomic reality. If we were able to step outside of the watch, we would find a desert, and realise that the watch was simply a part of the desert.

Existing, as we do, inside the watch of Random Atomism, as a dream with a tenuous relation to the reality we know through the dream of ourselves that does not exist, as well as the shape of the shadow called 'Imagination', we are also influenced by the 'Rumour' of sensory information, as stated. Within the phenonmenon of 'Rumour', there is a sub-phenomenon known as 'cumulative accidental and eternal recurrence of vague nightmare'. As best as this sub-phenonmenon can be discerned at this stage in the cycle of eternal rearrangement, it is something that occurs when the atoms of various objects correspond in such a way that parts of them form a 'fossil entity'. This entity does not live or exist, except in the sense that a virus or an equation does, and it cannot even be perceived, except in as much as its random recurrence in the eternal rearrangement of atoms begins to impact on the membrane of 'Rumour' that is an implication of the allowingness of void. These fossil entities are largely carnivorous saurians, pulsating and deadly jellyfish, and vague bogles of meta-cyclical ill-intention caused by the build up of resentment between atoms in the friction of Whimsy and Derangement that facilitates the 'hyper-random' of their interaction in the allowingness of void. It is quite possible that these 'fossil entities' are a threat of an unimaginable kind to the so-called 'human race', that they await ever on the dying of the sun called 'Truth' to take their chance to subvert the whole disorder of atomic reality.

It will have occurred to the perceptive reader that there is no way of verifying the truth of Random Atomism, due to the unreliable nature of parallel causation and the 'Rumour' to which it gives rise in the non-existent imagination. While it is true that the truth cannot be verified, it is also true that the truth is the truth (since it can be nothing else). It verifies itself as the truth with the truth of itself. And thus, atomic reality.

For those who require a theory on which to hang their certainty, that is, for those who wish for a specific shape and phenomenal manifestation to the self-evident nature of the truth that cannot be perceived or known or proved or verfied except inasmuch as it is truth, there is the following self-boggle of the apotheosis of hallucinated consistency, for, repeatedly and at immeasurabe intervals, the atoms rearrange themselves into the optimal pattern of the 'hyper-random' and thus to the infinite resonance of the benevolent 'zing' of the allowingness of the void and affirm with their patternless pattern a truth self-evident to all atoms, which is the truth of atomic reality, and the truth that atomic reality synthesises and assimilates all other truths in the 'hyper-random' of its cyclical rearrangement.

And these are the basics of Random Atomism, of which I am now a lifelong advocate, and to which a lifelong adherent.