The Eternal Recurrence Theory of Nietzsche: Quantum Black Holes, Riemann's Hypothesis and the Zeta Function

What I would like to accomplish in this paper is to explain how I have come to understand certain elements of the work of Friedrich Nietzsche, specifically his Eternal Recurrence Theory: the manner in which I interpret this theory has an intimate relationship to modern physics, and I shall elaborate upon that to some degree; however, I should immediately point out that I am not a professional physicist, nor a mathematician, but a lover of wisdom, or at best, an interpretor of the history of philosophy. 
However, to the degree to which the ideas here offered can be taken up by the cosmological and mathematical sciences, should be the ultimate test of their value—not whether or not people or scholars from these professions can lord over one not familiar with the technical jargon and practice of their disciplines the fact that they possess competence in areas where I do not: The ultimate test of a theory—and I am proposing a theory of the creation of our cosmos, nothing less—is whether or not it is, first of all, testable, and I should at the outset make clear that I believe that the disciplines I have referred to are more than capable of subjecting what i say to scientific analysis. 
The idea is not to gloat over specialization, but to share in a community of discourse in the hope of discovering things that are beautiful and true. Nowhere was this idea better demonstrated to me than when I read, some years ago, Dr. Steven Weinberg's beautiful book, "Dreams of a Final Theory." In that book, Dr. Weinberg explained that, for some time, he had flirted with studying philosophy, but that, ultimately, he had turned to science because there was more certainty to be had there, and he could get verifiable results. 
I respect his point of view, but later in the book he makes a point that I think was so important that I will never forget it; he explained that when he was a young student studying Einstein's General Theory of Relativity, long before that theory was subjected to the crucible of critical experiment, that he and his fellow physical theorists felt certain that it was true—even in the abscence of the critical empirical verification that ultimately caused that theory to explain nature in a way that is more comprehensive and—now—well verified than any competitor; he attributed this certainty that he felt to aesthetics: The beauty of the theory caused he and his fellow theorists to believe not merely that it was right—but that it had to be right. 
This is an important insight, for when we develop theories, we often are not fully aware of the processes mental and otherwise by which we create them, however much in the end it is the process of verification and empirical testing that provides the court of final appeal. I have chosen the discipline of philosophy and political philosophy as my specialization, but as Aristotle argues—in a vein simmilar to Martin Heidegger's point upon becoming rector of the University of Freiberg—political science is the most comprehensive discipline, in fact the Queen of the sciences, for it must be the domain which comprehensively ranges over and utilizes all other domains of knowledge: It orders, on Aristotle's way of looking at the matter in the first book of his "Nicomachean Ethics"—which is intimately related to the first book of Plato's "Republic," where the precondition for this ordering is established—all other domains of knowledge and gives impetus and direction to them for it is charged with the all-important task of asking the inescapable question: Knowledge for what?
The most comprehensive theory that we strive for in philosophy is a theory of the cosmos, and this is why Plato dedicates on of his longest dialogues to this his "Timaeus" and his related (possibly pseudo-Platonic) "Epinomis." As a student of philosophy, who is distinctly incompetent at mathematics and physics, I cannot help but believe, with professor Weinberg, that something really important is going on there—probably why in the same book I refered to Professor Weinberg says that as he sits and writes his equations of cosmological physics he feels like Faust—who was so possessed with the desire to know the deep and eternal nature of reality that he made a pact with Mephistopheles in order to possess it:— 
I have this same desire as an aspirant in the field of philosophy—in my view, the most comprehensive and important of disciplines. Here—in philosophy—we are trying desperately to grasp the whole of reality, and we are not involved in something trivial as many people, falsely in my view, believe: As Leo Strauss argued the philosopher—so far from being indolent and lacking ambition—is the most ambitious of men: for he seeks some sort of comprehensive view of man and world and some notion of the proper place of everything—at his best he wants to do nothing less than order the whole of reality by determining the proper relation between the whole and the parts, the noetically heterogeous, and possibly materially homogenuous. 
I believe that Friedrich Nietzsche sought to do just this, and he was a philosopher in a tradition that descended from Hegel and from left-Hegelianism whose manifesto was articulated unambiguously by Karl Marx, when he declared that "Heretofore philosophers have only interpreted the world, but the point is to change it." I believe that Friedrich Nietzsche sought to do just that and that he, almost literally if not literally, transformed world and man. And I believe that the manner in which he did that was two-fold, both biological and cosmological. 
His approach was dependent on disciplines that were founded and well-developed by both Plato and Aristotle, continued by the mediaeval Jewish physician and philosopher, Moses Maimonides and perfected in modernity: These disciplines took shape in the thought of Nietzsche's Philosopher as the power of the will to artistically create both cosmos and man, and this is intimately connected, in my view, to Nietzsche's central doctrines of" will-to-power," the "overman," and, most important for my present argument, "eternal recurrence," which I believe to be centrally connected to the other doctrines and, therefore, disagree with those who would suggest that Nietzsche does not have a comprehensive teaching about man and world, and even man and world creation:— 
If Nietzsche's enterprise has been as sucessful as I believe it to have been, then, an old quip about him could not be more wrong; the story goes that Nietzsche declared, with Hegel, that "God is dead," which is stated in Nietzsche's most comprehensive, if singularly poetic, work, "Thus Spake Zarathustra," and so one can imagine that it was not long before someone inverted this and created the statement, "Nietzsche is dead—God." So there, that proves it right; not quite. There is a possibility unconsidered here, namely, that Nietzsche is God or that he, therefore, created the world that we live in—which may only be a sub-cosmos within a larger cosmos (finite or infinite: N.b., Strauss (possibly Strauss/Nietzsche-or Strauss/ Nietzsche/Heidegger) asserts, on the basis of his interpretation of Plato's "Symposion," that possibly—pace Socrates—the gods do philosophize: And the implication of this is that "eternal recurrence" may only be "hypothetically eternal" recurrence: the all-important question then being the nature of the backdrop, or Aristotelian "prima materia" out of which the sub-cosmos was fashioned on the potter's wheel (Spinoza) of the demi-god (possibly Nietzsce/Plato/Heidegger:—
 I believe that Nietzsche did this by understanding physics and cosmology better than anyone before or since him did, or (in conjunction with the others I have mentioned and the Vienna Circle and its University of Chicago affiliates) by utilizing all of the sciences in the service of creating a cosmos, or altering the cosmos, so that it could be mastered and possessed in fulfillment of the Cartesian dream. 
Quantum Black holes and the zeta-function (and, by extension the Riemann hypothesis), I feel certain, are intimately related to what Nietzsche accomplished in the domain of cosmological physics; but this is only a subset of a larger thesis I have elsewhere put forward. Here, however, I want to make precise what I am saying, because I would like the sciences—mathematical, biological, and cosmological—to be brought to bear on this question in a way that will contribute to either its proof or its refutation. 
Furthermore, since the Riemann hypothesis is one of the most important problems in mathematics today, and since I believe it is a problem that is associated with the domains of, not just pure mathematics, but also cosmology, I would like to offer some suggestive—and quite refutable—ideas for how to tackle it: I have the same confidence that Mr. Weinberg spoke about that the solution is so elegant and beautiful that it must be right—but that is not necessarily so: Only the mathematical and cosmological sciences and modern computers can offer the final result, but if the ideas behind the suggestion are true, then nature will yield up this secret, and Einstein will be vindicated, for he said that, "The most incomprehensible thing about the universe is that it is comprehensible." And I am a firm adherent of this view. Now my view of this matter has several components, but it is really quite simple, and it is related to two books in particular which I read on cosmological physics, Lee Smolin's "The Life of the Cosmos," and Ernest Sternglass' "Before the Big Bang." 
These works inspired me to begin thinking about particle physics and cosmology and led me to ask some quite basic—perhaps simple-minded—questions about how matter and light behave. Dr. Sternglass proposed a theory called the electron-positron model, and he argued that the entire cosmos could have emerged from these two particles; Lee Smolin, by contrast, argued that a cosmos could be an emergent object from the collapse of a black hole. I have a habit, upon reading books of this kind since I am not an expert, of considering theories in relation to one another, and beginning by asking simple questions about them, like are they consistent or in what way are they different. 
I have found that in so doing I can gain a much better grasp of the ideas; in the present case this is just what I did; however, since I had been reading so much about quantum mechanics, I  started with an even more basic question: Why did Niels Bohr choose the Hydrogen atom as the atom to work with when he worked out the electron orbits of that special atom? The first answer that occurred to me was this: Because its the most simple atom there is; it has only a proton-nucleus and an orbiting electron, so it was the easiest to work with: This answer did not long satisfy me—because it almost immediately led me to yet another question: Why is the nucleus of the Hydrogen atom so "simple"?—then something occurred to me which surprised even myself, for the answer I came up with was another question: Is it not possible that the hydrogen atom—so far from being the simplest—is not, rather, the most complex and, therefore, is deceptively simple? From here another question: What if the hydrogen atom is the most complex of all atoms, and, therefore, contains within itself all possible matter states—precisely due to its special nucleus? 
Now I felt certain that this was true, and that, therefore, this could be the reason why it is the centerpiece of quantum theory! I pushed on asking another question: What is it that makes the nucleus of this atom so special, and then another question: Is it possible that the apparently missing neutron of hydrogen's nucleus is concealed within—and, therefore, for some reason, strongly bound to its proton? This seemed right to me, and, if true, it could be, I reasoned, that an extremely high energy particle, say the elusive neutrino, might be exactly that particle. 
This led me to elaborate what I have called the "universal wave function," which I have subsequently come to consider a description of all possible states that the hydrogen atom can be in—or what Schrodinger called the "time-independent" equation as opposed to the other equation he created, the "time-dependent" equation. At this point, I returned to the theories of Smolin and Sternglass, after reading Julian Barbour's fascinating and quite profound "The End of Time," which proposes a cosmological theory that asserts that time is illusory because somehow everything that can exist already exists, which I then began thinking about in relation to my understanding of the Greek philosopher Parmenides, but  began to try to associate this view with the various interpretations of quantum mechanics, especially Hugh Everett's "Relative State Formulation of Quantum Mechanics." 
If Everett's view is correct, then, I reasoned, the hydrogen atom should in some sense embody all of the possible states that matter can be in—and, therefore, be a representation of the Schrodinger "time independent" equation or what I have called the "universal wave function." On the other hand, the "time-dependent" equation should represent some subset of this more universal "state of all states." And this helped me unite the Copenhagen interpretation of quantum mechanics with the many worlds theory, and allowed me to think of them as consistent, not mutually exclusive, for Copenhagen measurement, on this analysis, is merely—but not just merely—bringing into being some subset of the comprehensive "state of all states" or "universal wave function":— 
Thus by bringing into being some subset of the "time-independent" equation—or making what I think is referred to as the "Heisenberg Cut," one is not destroying or obliterating anything that is comprehensively contained in the "universal wave function," just actualizing a portion of what is real: And this gives one a way of making sense of something that remained a mystery in the Copenhagen interpretation, namely, the manner in which it seemed that entities just materialized upon measurement in Copenhagan. Upon reaching this point, I began to reflect on the possibility that, if the hydrogen atom has this special property of being or representing the "state of all states of matter," and that this is due to a strongly bound neutrino in its nucleus, then there had to be a set of mathematical values that comprehensively describe all of the space-time points that it can articulate, and that, moreover, this mathematical description is probably not random, but a fundamental necessity of nature. 
This is the point where I began to think about what Richard Feymann said about the double-slit experiment, and how that if one thought through the implications of that experiment one could come to understand something quite deep about the quantum theory, and so I began wondering about the Heisenberg "Uncertainty Principle" and Bohr's principle of "Complimentarity." Why, I wondered, could one not measure both "position" and "momentum" simultaneously, for if the many worlds theory is correct, as argued by Barbour, then the position and momentum of everything is always present all at once, or is it? Not necessarily, I thought—perhaps, there is an oscillatory nature to reality, in some way affected by consciousness or, on Copenhagan, "measurement." Some part of reality—some part of the "universal wave function"—has to be brought into being through measurement or consciouness;and this led me to believe that the "time-independent" Schrodinger equation might have an oscilliatory existence, thereby precluding simultaneous measurement and establishing the fundamantal uncertainty which Heisenberg had established; but if this is true, the oscillations must have a pattern, I reasoned: And this pattern must be some beautiful and deep mathematical truth, I felt certain—but what would provide the measure or pattern of this truth? 
I returned, at this point, to Sternglass' reasoning, and wondered, if his electron-positron pair model—from which he was able to infer the existence of the entire cosmos—might not be, in some essential way, related to Smolin's theory of Quantum cosmological black holes, and if, at a deeper level still, our cosmos did not emerge from just such a process—the stellar collapse of a black hole? Then another question: Is a black hole, in some way, equivalent to the hydrogen atom, and does it not then, just possibly, represent the "time-independent" equation of Schrodinger? And, if so, does it have a fundamental relationship to Heisenberg's "microscope" example in his "Principles of Quantum Mechanics"? Further, what relationship does this have to the "special-relativized" version of quantum mechanics put forward by Paul Dirac in his Bible of quantum theory, "Principles of Quantum Theory"? Here is where I began to theorize about something that Stephen Hawking said in his work: Namely, be careful that you do not come into contact with your anti-self because, if you do, you will disappear?—and something that, I recently learned, that Dirac said: "The Photon only ever interferes with itself"! The basis of Dirac's system, if I understand it (I have not read it, and I could not understand the mathematics, if I did, but I learned about it from reading the work of Shimony, "Nature Loves to Hide.") is the assumption of particle/anti-particle duality, which might cause one to wonder, if particles and anti-particles are not somehow co-present, but undetectedly so? And here is where I began wondering about the connection of all of this to the Riemann hypothesis: I began to reason that if the particle and anti-particle states are intimately connected to the Schrodinger wave function—and the oscillations of this process are representations of Dirac's photon "interfering" with itself, it would explain the pattern of light created in the double slit experiment—for there would be numerical values that cancelled each other exactly, and these could be just the values of the zeta function—which are essential to the periodicity or oscillatory nature of the hydrogen atom: If this is true, then concealed within Dirac's system—and more, importantly within our cosmos is the essential solution to the Riemann hypothesis:—
In other words, the electron/positron or particle/antitparticle model of Ernest Sternglass is equivalent to the hydrogen atom, and its articulation in space time is associated with an oscilliatory black hole, which cycles through its evolution by going through its expansion and re-collapse states—in each cycle producing the extemely high Planck energy, which is the energy needed to produce the strong nuclear force or the energy that is today the theoretical basis for string theory with its associated non-Euclidean Riemannian geometries embodied on my hypothesis within Dirac's quantum mechanical system and binding by that force a neutrino which insures the repetition of the cycle—and this potentially infinite cycle is just the exhaustive eigenvalues already embodied in the mathematical elucidation of Heisenberg's "Matrix Mechanics"—which prediction, if true, would mean that there is an equivalence relation that holds among three all-important objects of quantum mechanical theory, 1). Heisenberg's "Matrix Mechanics"; 2) Schrodinger's "Wave Mechanics" and its two associated equations, the time-independent and time- dependent equations; 3) Paul Dirac's Special-Relativized version of quantum mechanics—and, possibly, by extension, 4) David Bohm's "Pilot Wave formulation of quantum mechanics: All of these, in consequence, are an elaborate description of quantum-mechanical Black holes and their cyclical evolution in time—which are the reified embodiement of Riemannian Geometry and its associated values; these values, therefore, should be generated in the critical range that begins at the Chandraskar limit principle where quantum gravity produces the strong nuclear force, which according to Einstein's Energy mass equivalence relation should generate—in this critical range at and above the principle's values—all the fundamental Planck values, the Planck mass, the Planck time, the Planck energy—i.e., just those values that I asserted in my mailing to Steven Weinberg represent the classical atomic unit of matter as the photon! By examining the range of suns at or above this limit, one should be able to find the ground or basis for Riemann's hypothesis, and so bear out what was brilliantly stated by Galielo, that "Nature is written in the Language of matematics" or what John Wheeler later said, "There is an "unreasonable effectiveness about mathematics."
The matter and anti-matter states are grounded in the essential "time-independent" Schrodinger wave equation and are noting more—or less!—than the oscillations of that special atom and its special nucleus whose neutrino generates the Reimann numbers—which are the comprehensive "state of all states," or Bohrian "Complementarity," as the oscillation of light and matter, which was already implicit in Louis Debroglie's discovery that matter is susceptible to particle/wave duality: If this is true, the neutrino is a very special entity indeed and helps us understand why the electrons of the atom do not collapse into its nucleus, and, perhaps, suggests furthermore, that the Black hole origin of our present cosmos represents an infinitely oscilliatory creation which is the basis upon which our cosmos was created as an eternally recurring—or cycling—black hole (whose collapse provides the gravitational explanation for the strong nuclear force), which is not, therefore, subject to the Second Law of thermodynamics, and is based on the hydrogen atom—which unites in itself every possible state of states that can physically be—and is the mechanism that produces the zeta function: A function that is, therefore, much more than pure mathematics, but the very basis and genesis of our world. I believe we owe Nietzshce a debt of gratitude for on this hypothesis he was the overman whose immoderate theorizing led to the Herculean transmutation of the Rutherford atom into the Bohr atom allowing our cosmos to escape the heat-death and eternally recur!—before we succumb to the belief that everything in nature might have yeilded up its secrets, I want to place in counterpoint to Einstein's quotation, repeated earlier, "The most incomprehensible thing about the universe is its comprehensibility," a quotation from Johann Wolfgang von Goethe, the most beautiful in my opinion from his labor of love, Faust:
Mysterious even in the brightest sunshine, nature will not be robbed of her vale, and what she does not choose to reveal to you cannot be wrested from here with levers and screws."—compare Machievelli's vulgar words: "Chance is a woman, and can be conquered."



Re-statement:
From:   jneuzil@earthlink.net
Subject: A Revision: Sorry to bother You—again, but I elaborated some of the article
Date: December 3, 2007 4:24:13 PM CST
To:   s.wolfram@wolfram.com

A Conjecture Regarding the Reimann Hypothesis: Heidegger's Primeval Atom and Pi: Some Starting Points For an Adaquate Understanding of Straussian Political and Cosmological Philosophy

I am going to make a suggestion regarding one of the most important unsolved problems in mathematics today, The Reimann Hypothesis; elsewhere I have written about what I have called "The Universal Wave Function," which I believe to have an intimate connection to the hydrogen atom; I have, first of all, conjectured that the hydrogen atom is the basis for all possible states that matter can be in: In other words, if one took a particle, and, on the basis of Einstein's reasoning in his special theory of relativity, accelerated that particle from zero velocity to the speed of light, then one would, on my way of seeing this, produce a comprehensive elaboration of all states that matter could possibly be in—by deduction, therefore, one would have produced—astonishingly!—all possible universes of matter, and thus all possible states that satisfy the equations of Einstein's "General Theory of Relativity"—
If this is true, then from reasoning through the implications of Einstein's most basic presuppositions of "Special Relativity," we can, as it were, derive the results of the more elaborate "General Theory"; moreover, I have suggested that this comprehensive state of matter is Light itself, or the complementary state of the "Universal Wave Function," and I believe that Martin Heidegger was instrumental in creating the hydrogen atom—and, therefore, allowing us to recover the comprehensive code of history; this, in turn, allowed us to recover, on this hypothesis, a picture of the state of all states the world could be in, or what is called by Nietzsche "The Historical Insight," and by Heidegger "The Age of the world Picture" now seen to be something much grander than is usually imagined when one thinks of that term and its associated denotative and connotative significances: Now I am going to make a further conjecture that there is an intimate connection between this "state of all states" or "Universal Wave Function" and the mathematical entity Pi, and further the Reimannian Hypothesis.
If it is true, as I suggest, that a mere—but not mere!—photon embodies within itself every possible path of space time (as my great hero Richard Feynmann already explicitly implied in his "sum over histories approach" to the electron), then there has to be a "logic" or self-organization to light in its material expression: In other words, light does not randomly explore these paths, but by a certain necessitated "Logic" does so: This "Logic" I believe to be intimately connected with the "logics" of G. W. F. Hegel's system of logic; in other words, when he said famously that the "Owl of Minerva" takes its flight only at dusk, he was, in my view, thinking of those self-organizing properties of Light or of the "Universal wave Function,"  which eventually are represented as the comprehensive historical worlds man can possibly, which is to say necessarily produce.
Consequent to this, I am speculating that the Reimannian Hypothesis provides the "Logic" of this self-organization of light as all of the space-time points that the electron can be in—so that all of its non-zero values are just the comprehensive set of eigenvalues associated with Heisenberg's "Matrix Mechanics"—the hypothesis, therefore, gives us the (Hegelian, Heideggerian, Straussian, Einstienian, Planckian, and Godelian) generative principle of a "state of all states of matter"—so, its non zero values are neither trivial nor randomly generated, but generated by a logical necessity that is internal to the basic Planck/Einstein quantum-constructed photon, which has a complimentary expression as all possible physical states of matter:—(it could be that the zero value states of the Reimann numbers, if viewed in light of Dirac's special relativized version of quantum mechanics represent the oscillating states of the hydrogen atom or its antimatter complement, so that, considered together, the zero states coupled with the non-zero states present the comprehensive spectrum of all matter and anti-matter states(or dark matter and light matter states), and thus the sequence of numbers give the continuum state that Godel worked on when he was at Princeton University's Center for Advanced Study: this would mean that the atom, literally, oscillates in and out of existence, and this would give a deeper reason for the inability to measure both the momentum and velocity of any particle, for there would never be, on this view, a co-presence of these states; in choosing to measure one, on the Copenhagen Interpretation, we bring it, so to speak, into existence; while in choosing to measure the other, we bring it into existence: Man becomes the Protagorean measure of all that is, and in order to build a asymptotically complete picture of the state of all states, we have to combine the pictures of each of the Bohrian states—that is, to re-emphasize: It is not just that we cannot measure velocity and momentum simultaneously, but that, ontologically, they may never exist simultaneously—thus explaining at a deeper level why the Heisenberg principle holds true: The scattering of light, therefore, represented in the double-slit experiment has then, alternately, matter and anti-mater states providing the reason for the spread or smearing of light we see; the oscillations, on hypothesis, are very rapid alternations—but, as I stated, our choice in measurement is all-important, but so is the fact, not often emphasized, that we can progressively build up to a more and more complete "picture"—pace Copenhagen at least as usually interpreted. This is consistent with principles elaborated in ancient Greek philosophy, specifically Protagoras' remark that "man is the measure of all things," Plato's profound comment that "God geometrizes"—and the important related context in Plato's "Protagoras" where an Epimethian creation is envisioned. I am speculating that the Reimannian Hypothesis provides the "Logic" of this self-organization of light as all of the space-time points that the electron can be in—so that all of its non-zero values are just the comprehensive set of eigenvalues associated with Heisenberg's "Matrix Mechanics"—the hypothesis, therefore, gives us the (Hegelian, Heideggerian, Straussian, Einstienian) generative principle of a "state of all states of matter"—so, its non zero values are neither trivial nor randomly generated but generated by a logical necessity that is internal to the basic Planck/Einstein quantum constructed photon, which has a complimentary expression as all possible physical states of matter:—(A further consequence of this could be that the zero value states of the Reimann number, if viewed in light of Dirac's special relativized version of quantum mechanics, represents the oscillating states of the hydrogen atom or its antimatter complement, so that, considered together, the zero states coupled with the non-zero states present the comprehensive spectrum of all matter and anti-matter states, and thus the comprehensive sequence of numbers of both Pi and/or the Fabbonacci numbers. Re-stated, I conjecture that both Pi and, possibly, the numerical Fabonacci sequence are the exhaustive set of values that underly the Hydrogen atom and are generated from the special nucleus of the Hydrogen/Heidegger atom; in other words the numbers are the exhaustively possible eigenvalues of Heisenberg's "Matrix Mechanics" and have a complementary expression in Schrodinger's wave equation; I have further connected this to quantum Black hole creation, which I believe to be the mechanism for "binding" the nucleus of the very special nucleus of the hydrogen atom, which I believe has a periodicity generated by its proton and neutrino (or that this process of stellar mechanics is the Strong Nuclear Force)—which, on this way of looking at the matter, generates the Reimannian numbers that are embodied in Pi and The Fabonacci sequence. Moreover, in order to arrive at the state of all states, one would need to explore all the ranges of values at—and above —the Chandraskar limit principle in order to build up to this comprehensive state, and this would be somewhat complicated, I think, for the different masses of the suns that collapsed would possibly give rise to different geometries of matter—and, possibly more astonishing still, in some way different laws of nature associated with each such state such.
My further conjecture relates to the three pions, the positive pion, the neutral pion, and the negative pion (which I believe to be intimately related to Leo Strauss' "Studies in Platonic Political Philosophy" (i.e SPPP—the three 'p's there, I conjecture, are indirect—indeed veiled references—to the pion states); these pions, ex hypothesi, have an intimate connection to the three neutrino states (which is signaled by and understanding of the esoteric dimensions of Strauss' "Spinoza's Critique of Religion whose 31 page "auto-biographical" preface is keyed to Wolfgang Pauli's prediction—in 1931—of the existence of a projected new particle, what later became known as the neutrino; thus when one examines and interprets Strauss' work one has to pay careful attention to the history of science in the 20th century, especially physics. These pions and associated neutrinos, I believe, are centrally related to Paul Dirac's quantum mechanical formulation, which incorporated the "Special Theory of Relativity," and as I earlier suggested, this might have led to the recovery of the universal wave function, if an "entangled matter" condition was produced by that initial explosion in the New Mexico desert: In fact, I believe, that that was the necessary and sufficient condition for recovering the comprehensive state of all matter states; but, more than that, once this was recovered, ex hypothesi, past histories could be made the basis of future "projected" cosmological states—through a process I will call, in consonance with Hugh Everett's "Relative State Formulation of Quantum Mechanics," "Everett Shifts"—that is, the production of changes from one of the many world lines of the cosmos to another, which I have preliminarily related to the production of quantum black holes.
To give another example—which is more than an example: Strauss' text "Socrates and Aristophanes" has within it elements of physics—e.g., the character Cleon's name can be transformed into "nucleon," and in the context of the "Clouds"—one must, I contend, think of the cloud chambers of physics, the menacing "clouds" on the horizon mentioned in Strauss' preface with reference to Spinoza, and the electron clouds that whose movements were matematicized by Heisenberg—ultimately encoded in his version of "Matrix Mechanics" and, alternatively, or complementarily, formalized in the Schrodinger wave equation and theorized, ab initio, by Niels Bohr ; not to mention the all important clouds that forbodingly arose in the New Mexico desert as a consequence of the University of Chicago inspired Manhattan project, some consequences of which I have elsewhere analyzed—attempting to draw as comprehensively as I could the predictable and measurable consequences—i.e., those which are accessible to scientific testing—which should be examined in order to verify my foundational contention: That the University of Chicago—in a Nietzschean inspired project to transform, and just as much transmogrify (for using nuclear energy in this matter, if such was done, had a tremendous amount of carnage associated with it, although, as I elsewhere contended, I had, and has, the noble goal of transforming man and history—of projecting him along a "world line" that will culminate in a revolutionary change of society whose goal is the consummation of a world or planetary aristocracy envisioned by Nietzsche and made the central desideratum and "Task" or "Goal" of his work.
The neutrino could, further, if we assume that our universe—as argued by Lee Smolin in his fine work, "The Life of the Cosmos"—is the product of quantum black-hole creation, have the special property of allowing for a "cosmic bounce"—in other words, if a sun meets the Chandraskar limit principle—and thus is destined to collapse into a black hole, thus, possibly generating another cosmos (as the cycle of "Kronus and Zeus" in Plato's "Statesman" has it) each time and geometrizing the matter which emerges, thereby creating in the bounce phase another strongly bound neutrino: If this were true, the second Law of thermodynamics would be violated, and something resembling a perpertum mobile would be created—thus gaurenteeing, possibly, the eternity of the Cosmos, and this could have a fundamental relationship to Freidrich Nietzsche's Eternal Recurrence argument—it seems appropriate, even necessary for me to allow him to have the last word here:
Hope as arrogance. Our Social order will slowly melt away, as all earlier orders have done when the suns of new ideas shone forth with new warmth over a people. One can 'desire' this melting only in that one has hope; and one may reasonably have hope only if one credits his own heart and head, and that of his equals, with more strength than one credits to the representatives of the existing order. Usually, then, this hope will be 'arrogance,' an overestimation. (Human, All too Human—443). —
I lied: I will have the last word here—Nietzsche's language is strangely thermodynamic in nature, and a central element of Heidegger's thinking is the "eriegnis" or event(possibly associated with the "event horizon" of a Black Hole—this could very well signal the fact, as I believe, that Nietzsche was a contemporary of Heidegger, and together they sired "Being and Time": Namely world creation and the saving of the cosmos from the before seemingly inevitable heat-death: If so, they transformed the Rutherford atom into the Bohr atom—then made our present cosmos and gave us the gift of eternal Being in time: Their divine genius is not properly acknowledged by cowardly silence: Our reverence for their divine gift should be trumpeted!