3. Descent Of Man Revisited     

 
 
World Line of The Eonic Observer

  

Section 3.5.4




 
World History 
And The Eonic Effect

Civilization, Darwinism, And Theories of Evolution
4th Edition
The Book
By  John Landon

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 CHAPTERS:
 

 

 
 

 

3. Descent Of Man Revisited 
     3.1 Climbing Mt. Improbable: The Eonic Effect  
        3.1.1 An Evolution Formalism and The Eonic Model 
     3.2 History and Evolution: A Paradox  
        3.2.1 Huxley's Contradiction and Evolution #1 and #2 
        3.2.2 Deconstructing Flat History  
        3.2.3 Conflict Theories: Incredulity Toward 'Infranarratives' 
     3.3 An Unexpected Challenge to Darwinism  
        3.3.1 The Great Explosion   
        3.3.2 Measures of Evidence Density  
        3.3.3 A Photo Finish Test 
     3.4 From Fisher's Lament to Kant's Challenge 
        3.4.1 A Certain Strangeness: Beyond Space and Time? 

NOTES 
     3.5 A New Model of History: Eonic Evolution  
        3.5.1 A Gaian Matrix: Detecting A Global System  
        3.5.2 Stream and Sequence, Transition and Oikoumene
        3.5.3 An (Eonic) Outline of History
        3.5.4 World Line of The Eonic Observer

  

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 4. Idea For A Universal History

 
  
        

    World History And The Eonic Effect: Fourth Edition

   3.5.4 World Line of The Eonic Observer

 

Short of a science of history, we need someone to be a simple observer of the eonic effect . We can call him an ‘eonic observer’. He can definitely aspire to a science of history, and to be a Universal Observer, and yet that is the whole point, he is limited by the time and circumstance of historical immersion, and ideological participation. The first and most telling example of the eonic observer lies with the redactors of the Old Testament, who were unwittingly observing the Axial Age. Our observer can be immersed in history and still record ‘eonic data’. He should graduate to ever larger data sets and be collecting data over many millennia, at the end of which he starts to do theory. It would be nice to be outside of time, or in a rocket module in orbit, going into suspended animation during off periods. In fact, he is embedded in history, and going through paradigm changes in each of our transitions, executing scripts in each revolution. That is all of us. Every time we use the term ‘modern’ we are observing the eonic effect, looking backward. We are all eonic observers. We use terms like ‘rise of the modern’, the ‘middle ages’, the ‘age of revelation’, and so on. For real science we should be objective observers, assessing data to be put in a time capsule until the end of the eonic sequence, if ever. The last eonic observers, if any, might have a hard time seeing how the data was filtered through the local paradigm of his previous incarnations.

Thus, we can make a formal idea out of the observer of the eonic effect. We can invoke the image of an ‘eonic observer ’, with a serious or humorous image of a scientific type, jungle hat, library card, lab smock and clipboard, stop watch, rocket ship, anthropologist and time and motion man of civilization, with his atomic stopwatch designed for time measurements on the order of millennia. One more piece of equipment: a paper stamp labeled ‘Eonic Data’. Wishing to be a neutral observer, he finds himself temporally bound, and his theories prone to become scripts to create further history. We will see this type in several manifestations already embedded in history, and the section on ‘Axial Ages and Eonic Observers ’ will show the birth our type. We need with some urgency to apply that paper stamp to the Old Testament, ‘Eonic Data’.

The point is also that the observer and his observed history cannot be separated in any attempt at a science of history . As we will see, the debate, for example, between the ancients and the moderns is at one and the same time observing, and yet also creating, the transition to the modern. This model will automatically reproduce this kind of property. This factor will clearly help us to sort out the Old Testament account of history, whose observations are of the eonic effect, not the action of a divinity. Our eonic observer is thus present, for example, among those who have noticed the ‘rise of the modern’, an eonic observation, and while his stance should be to put the data into a time-capsule, until the next or last ‘period transition in the sequence’, he is prone to interact with the dataset in the present to create the outcome of the last observer phase of the eonic effect. To do theory he must ‘pull rank’ on everyone, and this creates the problem that he tends to be inside the potential well of his most recent data, viz. here the modern.

Now note something remarkable. Look at the Old Testament. It is good example of a time capsule of eonic data by eonic observers casting their observations according to their local paradigm, which was itself going through eonic transformation up to the time of the redaction, which starts explicitly in the period of the Exile and thence onward. Thus emergent Judaic monotheism, as an eonic emergent, was the paradigm used to record the local perception of the eonic effect, at that cycle. Canaanite polytheism suddenly turned into monotheism (actually we look later at the ‘relative transform’ effect, and the influence of Zoroastrianism), and at the end of the transition the ‘eonic observers’ used the output of the transformation to record their data. Confusing, but we can extract the data as ‘eonic observations of a transition’. We would like to record our own eonic data as a superset of this data, plus much else, using the protocols of science. But note that we would tend to do the same thing again, use the paradigm outcome of the modern transition, i.e. a scientific language, to record that data. Le plus ça change.

So one task of the modern eonic observer is to reassess the place of the Old Testament in the records of eonic observers, quite a controversial task.  

 

    Notes

   Web:  chap3_5_3.htm

 
 

 
 


 

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Last modified: 09/21/2010