Interview with Richard May (Parts 8, 9, 10, & 11)

Author(s): Richard May and Scott Douglas Jacobsen

Publication (Outlet/Website): Noesis: The Journal of the Mega Society

Publication Date (yyyy/mm/dd): 2023/04

Abstract

Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) is a Member of the Mega Society based on a qualifying score on the Mega Test (before 1995) prior to the compromise of the Mega Test and Co-Editor of Noesis: The Journal of the Mega Society. In self-description, May states: “Not even forgotten in the cosmic microwave background (CMB), I’m an Amish yuppie, born near the rarified regions of Laputa, then and often, above suburban Boston. I’ve done occasional consulting and frequent Sisyphean shlepping. Kafka and Munch have been my therapists and allies. Occasionally I’ve strived to descend from the mists to attain the mythic orientation known as having one’s feet upon the Earth. An ailurophile and a cerebrotonic ectomorph, I write for beings which do not, and never will, exist — writings for no one. I’ve been awarded an M.A. degree, mirabile dictu, in the humanities/philosophy, and U.S. patent for a board game of possible interest to extraterrestrials. I’m a member of the Mega Society, the Omega Society and formerly of Mensa. I’m the founder of the Exa Society, the transfinite Aleph-3 Society and of the renowned Laputans Manqué. I’m a biographee in Who’s Who in the Brane World. My interests include the realization of the idea of humans as incomplete beings with the capacity to complete their own evolution by effecting a change in their being and consciousness. In a moment of presence to myself in inner silence, when I see Richard May’s non-being, ‘I’ am. You can meet me if you go to an empty room.” Some other resources include Stains Upon the Silence: something for no one, McGinnis Genealogy of Crown Point, New York: Hiram Porter McGinnis, Swines List, Solipsist Soliloquies, Board Game, Lulu blog, Memoir of a Non-Irish Non-Jew, and May-Tzu’s posterous. He discusses: “No Mirrors”; and “Sunrise.”

Keywords: Buddhas, Capgras, Finnegan’s Wake, G. I. Gurdjieff, Goethe, I Ching, indeterminacy, James Joyce, Jiddu Krishnamurti Man of Tao, May-Tzu, mirrors, Noesis, recursion, Richard May.

Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “No Mirrors” and “Sunrise”: Co-Editor, “Noesis: The Journal of the Mega Society” (8)

*Please see the references, footnotes, and citations, after the interview, respectively.*

Scott Douglas Jacobsen: “No Mirrors” – ahem – reflects the same pattern as before in this comedic philosophical work. Are there no mirrors, or are there no people to be reflected by the mirrors, or nothing to be reflected and nothing to reflect at all? I ask on behalf of nobody.   

Richard May: There are no mirrors that work, i.e., allow one to actually see oneself and there are no individuals to be reflected by the mirrors, only fictional narratives in our brains from which we construct our identities, always playing our favorite character in fiction.   See Valentines Moment:  https://megasociety.org/noesis/176#29  “ … two opposing mirrors each reflected, and even mirrored, each other with perfect, but depthless, fidelity; empty mirrors looking into each other eternally, or until someone turned off the lights.”  and Dr. Capgras Before the Mirrors. “Am ‘I’ actually strobing moment to moment among the shadows of shadows . . . of shadows of uncountable Buddhas in a quantized stream of time or recurring endlessly in some fragmented eternity? Will these replacements of myself happen in the past or have they already happened in the future?” “But who or what is the observer, here before the mirrors, and who or what is the observed?” (Noesis The Journal of the Mega Society Issue #200, January 2016, page 44) https://megasociety.org/noesis/200.pdf  Nobody, the Man of Tao, will see what I mean.

Jacobsen: The opening two lines state:  Sitting in a room observing myself,  sitting in a room observing myself,  I ask the prior question within that context. As the point of view of no one is in itself paradoxically formulated when ‘confronted’ with a mirror, it’s the recursion of the system, which continually strikes me in the head like an Acme Co. anvil. So, as if a recursive crash test dummy, why is recursion or a cyclical quality sopopular with you? 

May: It a recursion and an indeterminate nested regress. Observing myself — observing myself — observing myself —

Jacobsen: At 16 or some such age, maybe younger actually, I read Finnegan’s Wake,   

May: I should be interviewing you or you should be interviewing yourself!     \

Jacobsen: painfully. I should have read the preface,     

May: I would probably have read only the preface.

Jacobsen: which stipulated, more or less, in the first sentence, ‘The first thing to understand about this text is that it is essentially unreadable.’ (Thanks.)

May: That may also be the 2nd and 3rd thing to understand about the text.

Jacobsen: Yet, I see a similar cyclical quality in this work and in the works of James Joyce. The themes are presented as jokes,

May: “Some subjects are so serious that one can only joke about them.” — Niels Bohr

Jacobsen: as in a Wittgenstein quote. It, definitely, is a philosophical work; it is, certainly, a comedic work; and, it’s, obviously, recursive in character. Did you ever read any Joyce?

May: Any? Oh, yes, the titles of a few of his works, maybe a few pages here and there, the philosophically important parts. I recall one of his characters was fascinated by the farting of his girl friend, undoubtedly as contributing to Gynecogenic Global Warming versus the issue of the suppression of women’s flatus by the Patriarchy, and perhaps another character was very interested in the stains on women’s panties. Divination by panty stains may be an Irish form of divination, perhaps equivalent in subtlety to the I Ching. I go for the quintessence when I read, because of a tendency to subvocalize, attention deficit disorder and a bit of OCD. (Will this be on the ‘test’?)

Jacobsen: The line, “slumped, chin in hand,” brings to immediate mind the posing philosopher stance, the famous sculpture stance of a thinker. A stance supporting a “concatenation of jokes in a black cap…” 

May: “a concatenation of jokes in a black cap” is a bit of self mockery.

with “no Buddhas,” which goes to some prior points about there being nobody home to show ‘The Way’ or some such master-slave relation.   
May: Eh? Truth is a pathless land. — Jiddu Krishnamurti.

Yet, at the same time, it’s even worse than that… there’s no one home in the stance! This is a headache to think about(!), but for no one. The part seeming ambiguous to me: “black cap.” What is “a black cap” referencing? Do you wear black hats, too? And how so? 

May: A cap is a form of headgear or clothing that you wear on your head. I would have thought that some Canadians would have seen caps. Black is the absence of light. Sometimes I have worn black hats or other colors, mostly on my head. “Alles Vergaengliche ist nur ein Gleichnis.” — Goethe. Everything transitory is only an allegory or metaphor (of the eternal). So I suppose that a hat is not actually a hat. But I thought it was a hat.

I used to dwell in what I generously referred to as the Nigerian sewer system, a city often mistakenly thought to be in New York State. It was cold during the winter, which was eternal. Hence, I often wore a hat, even indoors.

Jacobsen: The lines about stealing truth, in some manner, have been explained before. Then, back to recursive text, the closing lines remark on observing yourself sitting in a room. In this manner, the process of thought creates a ‘you’ or a little i. How do you cross the ts and dot the ‘i’s on the “little i,” as in awaken? 

May: G. I. Gurdjieff taught a certain process of self-observation. One could observe oneself in various “centers” or minds, somewhat analogous to the Hindu chakras or the centers in Taoist alchemical philosophy. One could strive to be present to oneself in the moment, simultaneously aware of the sensations of the body, the solar plexus or the emotions and the ordinary intellectual mind.

Slumped simply refers to my bad posture.

Jacobsen: “Sunrise” is more of a synesthetic reading experience. We see “no one” referenced who is “listening,” or not, with the “taste of Braille shadows.” I am reminded of the “taste of vagueness,” etc., referenced in other works within the text. You’re a poet, No One, not a politician. You lure others into a world rather than lead them there with a gun.   

How was the meal by the way, the “Braille shadows”? 

“Sunrise

No one

— listening

— the taste of Braille shadows”

May-Tzu

May: Braille shadows taste somewhat like koans. — Umami Mama, it’s all Dada!

[End Part 8 of Interview]

Abstract

Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) is a Member of the Mega Society based on a qualifying score on the Mega Test (before 1995) prior to the compromise of the Mega Test and Co-Editor of Noesis: The Journal of the Mega Society. In self-description, May states: “Not even forgotten in the cosmic microwave background (CMB), I’m an Amish yuppie, born near the rarified regions of Laputa, then and often, above suburban Boston. I’ve done occasional consulting and frequent Sisyphean shlepping. Kafka and Munch have been my therapists and allies. Occasionally I’ve strived to descend from the mists to attain the mythic orientation known as having one’s feet upon the Earth. An ailurophile and a cerebrotonic ectomorph, I write for beings which do not, and never will, exist — writings for no one. I’ve been awarded an M.A. degree, mirabile dictu, in the humanities/philosophy, and U.S. patent for a board game of possible interest to extraterrestrials. I’m a member of the Mega Society, the Omega Society and formerly of Mensa. I’m the founder of the Exa Society, the transfinite Aleph-3 Society and of the renowned Laputans Manqué. I’m a biographee in Who’s Who in the Brane World. My interests include the realization of the idea of humans as incomplete beings with the capacity to complete their own evolution by effecting a change in their being and consciousness. In a moment of presence to myself in inner silence, when I see Richard May’s non-being, ‘I’ am. You can meet me if you go to an empty room.” Some other resources include Stains Upon the Silence: something for no one, McGinnis Genealogy of Crown Point, New York: Hiram Porter McGinnis, Swines List, Solipsist Soliloquies, Board Game, Lulu blog, Memoir of a Non-Irish Non-Jew, and May-Tzu’s posterous. He discusses: “Why is There No Sacred Music?”.

Keywords: Eugene Wigner, George Carlin, Gregorian Chants, J.S. Bach, Lewis Eugene Rowell, May-Tzu, Mick Jagger, mirrors, Noesis, Richard Dawkins, Richard May, Salt and Pepper, Sir Fred Hoyle, The Rolling Stones, Vivaldi.

Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “Why is There No Sacred Music?”: Co-Editor, “Noesis: The Journal of the Mega Society” (9)

*Please see the references, footnotes, and citations, after the interview, respectively.*

Scott Douglas Jacobsen: “Why is There No Sacred Music?” asks a question, which I must ask: Why is there no sacred music, Tzu?

Richard May[1],[2]*: There’s plenty of sacred music. Have you listened to the musical works of, e.g., Richard Dawkins? The Atheist community has historically written the most transcendent music. Forget J.S. Bach, Vivaldi, and Gregorian chants.

Jacobsen: You wrote, “If sacred music were the only ‘doctrine’ of the church, then I could believe.” George Carlin similarly remarked, “The only good thing ever to come out of religion was the music.” Have you ever had any religious beliefs whatsoever in a mainstream normative sense?

May: Funny, but inaccurate. Carlin missed that Judaism was far more civilizing than Roman pagan religions. The Jews freed their slaves after 7 years, for example. Hillel the Elder, when asked by a pagan to explain Judaism, while standing on one foot, said, ”Do not do to others what you would not have others do to you. All the rest is commentary.” What’s not to like about that?

I don’t remember my religious beliefs in utero, if any, or the color of the wallpaper in my mother’s womb, as so many do. When I was under four years old I was given a wax angel candle and told that it would protect me from goblins coming down the chimney. I may have been scared by a children’s story about goblins. Or maybe goblins came down the chimney.

But at a later age I never understood how Jesus could take-away ‘sins’ or what that even meant. I thought I was stupid. I didn’t know that Jews and Muslims considered this ‘taking away sins’ a heresy. I didn’t understand what ‘sins’ were. No one explained to me that to ‘sin’ came from the Greek word “hamartia,” which was a term from archery meaning “to miss the mark.”

I remember before the age of four asking my father why the moon phases occurred. He said God did it. He knew perfectly well the correct explanation. Then I asked Father what made God? This ended my father’s astronomical explanations.

If my memory of this occurrence is not a confabulation, surprisingly I may have actually been an intelligent little boy!

In the 4th grade I learned that there was no Santa Clause and hence, that parents lied to their children. Afterwards I distinctly remember going to a children’s Golden Book encyclopedia and where it was located in the class room, in order to look up “God” to discover, by analogy with Santa Clause, whether God was also a lie that parents told their children. But disappointingly there was no listing for God in the encyclopedia.

At an older age, maybe my early teens, I decided that if there was a “God,” he would not be worse than men, i.e., primitively tribal and genocidal. I was appalled by the experience of going to church, ancient ladies singing weird songs, which fortunately only happened maybe four times in my life. I told Mother that I did not “believe in” church. She cried.

Jacobsen: What is music? 

May: Music is a tonal analog of the emotions, Thinking about Music, an Introduction to the Philosophy of Music by Rowell. I think Rowell nailed it.

Jacobsen: What is sacred?

May: Something is sacred if it brings you to a higher part of yourself.

Jacobsen: What differentiates music from, simply speaking, sacred music?

May: If music inspires you to shoot your brothers or the neighborhood cop on his beat, then it may be at a different level than say, e.g., J.S. Bach or Gregorian chants.

I like to contemplate as a koan Mick Jagger and The Rolling Stones doing Gregorian chants or “Push it” by Salt and Pepper, done very slowly with the lyrics translated into Latin https://www.youtube.com/watch?v=vCadcBR95oU   .

Jacobsen: If we had a better grasp of mathematics, logic, and reason, would we be able to enjoy music better? Is there an innate sensibility of mathematics, logic, and reason, behind the harmonizing beatifications of the ear in ‘good’ music?

May: I don’t think so. — ‘”the enormous usefulness of mathematics in the natural sciences is something bordering on the mysterious and there is no rational explanation for it.” — Eugene Wigner

Try natural selection! “The logic of our brains is the logic of the universe.” — Sir Fred Hoyle

https://en.wikipedia.org/wiki/The_Unreasonable_Effectiveness_of_Mathematics_in_the_Natural_Sciences

But what Wigner has called the “unreasonable effectiveness of mathematics,” as applied to understanding physical reality, may in my view have a corresponding principle, “the unreasonable effectiveness of music,” as applied to human brain physiology in achieving altered states of consciousness.

Jacobsen: Following from the previous question, would this mean an objective ability to grasp something akin to the Good via pitch, frequency, tone, and timbre, and higher harmonics, and the talent to reason, ratiocinate, and mathematicize?

May: I don’t know. This is beyond me. Perceiving the Good certainly is dependent upon one’s state of consciousness, which may be altered by music, drugs, dance, massage, prayer and meditation.

Jacobsen: What would Pythagoras say in a pithy way? 

May: “Music is the geometry of the soul.”— May-Tzu

[End Part 9 of Interview]

Abstract

Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) is a Member of the Mega Society based on a qualifying score on the Mega Test (before 1995) prior to the compromise of the Mega Test and Co-Editor of Noesis: The Journal of the Mega Society. In self-description, May states: “Not even forgotten in the cosmic microwave background (CMB), I’m an Amish yuppie, born near the rarified regions of Laputa, then and often, above suburban Boston. I’ve done occasional consulting and frequent Sisyphean shlepping. Kafka and Munch have been my therapists and allies. Occasionally I’ve strived to descend from the mists to attain the mythic orientation known as having one’s feet upon the Earth. An ailurophile and a cerebrotonic ectomorph, I write for beings which do not, and never will, exist — writings for no one. I’ve been awarded an M.A. degree, mirabile dictu, in the humanities/philosophy, and U.S. patent for a board game of possible interest to extraterrestrials. I’m a member of the Mega Society, the Omega Society and formerly of Mensa. I’m the founder of the Exa Society, the transfinite Aleph-3 Society and of the renowned Laputans Manqué. I’m a biographee in Who’s Who in the Brane World. My interests include the realization of the idea of humans as incomplete beings with the capacity to complete their own evolution by effecting a change in their being and consciousness. In a moment of presence to myself in inner silence, when I see Richard May’s non-being, ‘I’ am. You can meet me if you go to an empty room.” Some other resources include Stains Upon the Silence: something for no one, McGinnis Genealogy of Crown Point, New York: Hiram Porter McGinnis, Swines List, Solipsist Soliloquies, Board Game, Lulu blog, Memoir of a Non-Irish Non-Jew, and May-Tzu’s posterous. He discusses: “Fragments”; “Yaldabaoth is Dead”; “Don’t Take Your Life Personally. It’s Not About You!”; “Event Horizon”; and “Klein-bottle Clock.”

Keywords: C.G. Jung, G.I. Gurdjieff, God, May-Tzu, Nietzsche, P.D. Ouspensky, Richard May, Rupert Sheldrake, Seth Lloyd.

Conversation with Richard May (“May-Tzu”/”MayTzu”/”Mayzi”) on “Fragments,” “Yaldabaoth is Dead,” “Don’t Take Your Life Personally. It’s Not About You!”, “Event Horizon,” and “Klein-bottle Clock”: Co-Editor, “Noesis: The Journal of the Mega Society” (10)

*Please see the references, footnotes, and citations, after the interview, respectively.*

Scott Douglas Jacobsen: Hi! Okay, we’re back-ish. “Fragments” is a complex piece, though brief. In “dances dreams of the dead,” I imagine the dead being nothing, with nothing to dance to or about, and so stillness and emptiness of the ‘howling’ void as the dreams danced about the dead. What are you really getting at there?

Richard May[1],[2]*: ROFL! This little writing epitomizes some of my misunderstandings of G.I. Gurdjieff’s cosmology.

Jacobsen: What is the “devouring moon”?

May: LOL! Gurdjieff said that we were “food for the moon.” Go figure.

Jacobsen: There was an old 20th century science fiction author who tried to speak to a universe with conscious suns and such. I forget the name off the top of my mind. However, the term “star mind” brings this to – ahem – light for me. Is this, in any way, an allusion to this author?

May: no  Read some of Rupert Sheldrake’s works for discussion of possible star minds and galactic minds. Some of Dr. Sheldrake’s material has been banned from TedTalks. He must have a dangerous mind, I suppose.

Jacobsen: Do you know those videos or images of the light from the Sun reflecting less off the Moon as the Moon becomes darker, as the line of light recedes from its surface? The star mind devouring the Orphean strains of the devouring moon with the soul-eyed shadows reminds me of these. The “Endless sun” cycles over billions of years off the surface of the moonscape, the ‘food.’ Throw me a bone because I’m howling at the Moon!

May: The “Endless sun” is a reference to ‘God’ at one of the levels physicality in the cosmos and levels of symbolism. The sun has symbolized God in virtually every culture, as psychologist C.G. Jung has noted. This surreal little writing is based up my misunderstanding of the cosmology of G. I. Gurdjieff. Gurdjieff taught that what he meant literally was taken as an allegory and what he taught as allegory was taken literally. It gets a bit confusing. Some of what he taught is preposterous, e.g., that the moon is going to become another sun. But maybe preposterous was sometimes the point. E.g., “Believe nothing not even yourself.” — G.I. Gurdjieff

Jacobsen: Why title this “Fragments”? 

May: The original title of P. D. Ouspensky’s book In Search for the Miraculous was Fragments of an Unknown Teaching. The publisher preferred the former. Ouspensky, Gurdjieff’s foremost pupil, thought that he did not posses the complete teaching and/or that it was not entirely extant and the teaching was at least to him partially unknown. I repeat, he was Gurdjieff’s foremost pupil.

Jacobsen: “Yaldabaoth is Dead” opens with the line of perpetual unknowability of our ‘inner’ and ‘outer.’ Any statements on the great unknown inner and outer worlds?

May: This little writing is my rendering of the Lord’s Prayer. It begins, perhaps somewhat unconventionally, with Nietzsche’s “God is dead,” using one of the Gnostic names for the God of the Bible, i.e., the Demiurge, a sort of unintelligent, blundering Cosmic Builder.

Jacobsen: Also, “Our Unknown” is not “our unknown,” which seems more accurate. It’s a subtle and important distinction on “Yaldabaoth is Dead.” What is the “Unnameable” set apart from here? (Where is “here,” Scott? I don’t know anymore; I know nothing.)

May: “Our Unknown” is ‘God.’ “The Unnameable” is ‘God’. I think “set apart” is the original meaning of “sacred” in Hebrew.

Jacobsen: “Presence” is, as the others, capitalized, while in the context of “here and now.” The now seems like an interesting one to me. You’re, obviously, a scientifically literate and intelligent person and utilize scientific know-how in the context of poetic statements, where space and time are space-time. “Presence” is “here and now,” in the here-now, ya dig? Are you consciously making these distinctions, or is this more automated based on the rich background in reading about modern physics?

May: Presence is capitalized at the beginning of an almost sentence. I’m not conscious of what is done by me consciously and what unconsciously. I’m rather ignorant of modern physics.

Jacobsen: “As above, so below” is a famous statement, and the “doing” in lower and higher reflects this for me. Do you see a relation between these ideas in “Yaldabaoth is Dead” and the phrase from Hermeticism?

May: Yes, sure, a relationship, but also a rendering of “on Earth as it is in Heaven.”

Jacobsen: What is “transubstantial food”? Is it the insubstantial Catholic form of “transubstantial”?

May: Oh, I don’t know, maybe impressions of something higher than my own illusory-ego identity. I don’t know enough about Catholic dogmas to answer.

Jacobsen: Forgiveness is important. What’s been an important moment of forgiveness in life for you?

May: I forgive you for asking these questions. I forgive entropy and gravitation, for existing. I forgive ‘God’ for sinning against me and my family. I forgive Mother and Father for being f*cked-up human beings, like everyone else. — But can I forgive myself for not forgiving?

Jacobsen: I love the last two lines, quoting you:

And led not into distraction,

but delivered from sleep.

Can you forgive me for being distractible and falling asleep before sending more questions to you, until the next morning, please?

May: Yes, certainly, I can. But you will probably burn in the Hell of the Loving Father for Eternity or at least for the duration of one commercial break.

Jacobsen: “Don’t Take Your Life Personally. It’s Not About You!” has a title almost as long as the content. Bravo! It speaks, to me, to the limits of self-knowledge from recollection, reflections, even contemplative practices. We’re a mystery to ourselves, ultimately. Why does one’s existence preclude publicity of knowledge to oneself and the conveyance of this to others?

May: I first wrote this as irony. What can you take personally, if not your life? Then I realized that it also perfectly embodied certain esoteric ideas; We are food in a cosmic food chain. We may have a purpose in the cosmos that transcends our illusory ego-identity.

Jacobsen: “Event Horizon” plays with terms referencing past and present, and future, and the references to the past and the future. We hope for the future. Yet, the hopes are placed in the past in it. We have a present, “Now,” and it’s placed “too far in the future.” Time’s an illusion, a persistent one; I have it on good authority. Anyhow, is this your physics seeping into the poetry once more, my friend?

May: MIT physicist Seth Loyd thinks that retro-causality from the future to the present can occur and that the past can be changed, I think. But we are rarely present here and now. Now is an imagined future state, ironically. But there is also sarcasm. As ordinarily conceived, we cannot have hope for the past. So how can we have hope for the present? … So this combines ‘physics’, esotericism, and sarcasm. It’s very straight forward.

But actually Event Horizon is the brand name of a delicious high gravity beer!

Jacobsen: “Klein-bottle Clock” is surrealistic, certainly. How many cups of coffee can you make with these eternity-measuring coffee spoons in a tablespoon, even a teaspoon?

May: This writing was inspired by a certain illustrious member of the higher-IQ community who was among those interviewed by a certain well-known publication. When asked what he was doing, he said among other things that he was building an “inside-out clock.”

Doubtless because I have a warped, non-Euclidean mind, this struck me as ridiculous. So as not to be outdone I wrote “Klein-bottle Clock.” The outside of such a clock would be identical with its inside!

Jacobsen: You quote Arthur Schopenhauer in relation to time as one’s life-time and eternity as one’s immortality, which presumes an embedded identity in eternity living out ‘simultaneously’ in the time of one’s life. So, how many coffee cups can you get from this?

May: Not even one at Starbucks.

Jacobsen: How is identity embedded in eternality and terminality?

May: Beats me! Ordinary psychology explains at least to a degree the the origin of our illusory egoic identities. The psychology of Buddhist philosophy and that of G.I. Gurdjieff also deal with this. I doubt that what we regard as our identity is preserved eternally.

Jacobsen: What kind of infinity is eternity?

May: No kind. Eternity is not an infinity, it is not infinite time. Eternity is the condition of being outside of time, e.g., the present moment.

Jacobsen: What kind of finite is a lifetime?

May: The Buddha compare a human lifetime to the duration of a flash of lightening.

Jacobsen: Have you had any difficulties measuring out a mornings cup o’ joe in a lifetime measurement using an eternal coffee spoon? Or is the embedment making it easy to just, you know, reduce the quantification of the grounds in the eternal coffee spoon? 

May: Sorry, I don’t understand the question.

[End Part 10 of Interview]

Abstract

Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) is a Member of the Mega Society based on a qualifying score on the Mega Test (before 1995) prior to the compromise of the Mega Test and Co-Editor of Noesis: The Journal of the Mega Society. In self-description, May states: “Not even forgotten in the cosmic microwave background (CMB), I’m an Amish yuppie, born near the rarified regions of Laputa, then and often, above suburban Boston. I’ve done occasional consulting and frequent Sisyphean shlepping. Kafka and Munch have been my therapists and allies. Occasionally I’ve strived to descend from the mists to attain the mythic orientation known as having one’s feet upon the Earth. An ailurophile and a cerebrotonic ectomorph, I write for beings which do not, and never will, exist — writings for no one. I’ve been awarded an M.A. degree, mirabile dictu, in the humanities/philosophy, and U.S. patent for a board game of possible interest to extraterrestrials. I’m a member of the Mega Society, the Omega Society and formerly of Mensa. I’m the founder of the Exa Society, the transfinite Aleph-3 Society and of the renowned Laputans Manqué. I’m a biographee in Who’s Who in the Brane World. My interests include the realization of the idea of humans as incomplete beings with the capacity to complete their own evolution by effecting a change in their being and consciousness. In a moment of presence to myself in inner silence, when I see Richard May’s non-being, ‘I’ am. You can meet me if you go to an empty room.” Some other resources include Stains Upon the Silence: something for no one, McGinnis Genealogy of Crown Point, New York: Hiram Porter McGinnis, Swines List, Solipsist Soliloquies, Board Game, Lulu blog, Memoir of a Non-Irish Non-Jew, and May-Tzu’s posterous. He discusses: “More and Less Than Stardust”; “Sound of Morning Light”; and “Braille Shadows.”

Keywords: Alan Watts, Buddha nature, Erwin Schroedinger, Jacob Needleman, Katha Upanishad, Krishnamurti, Max Planck, May-Tzu, Richard May, The Beatles.

Conversation with Richard May (“May-Tzu”/“MayTzu”/“Mayzi”) on “More and Less Than Stardust,” “Sound of Morning Light,” and “Braille Shadows”: Co-Editor, “Noesis: The Journal of the Mega Society” (11)

*Please see the references, footnotes, and citations, after the interview, respectively.*

Scott Douglas Jacobsen: “More and Less Than Stardust” makes the distinction between subject and object, internal external. Ultimately, are these distinctions valid? In that, what makes a subject “a subject” and an object “an object,” and “a subject” different from “an object”? 

Richard May[1],[2]*: No, these distinctions are not ultimately real, the ‘mystics’ and some scientists agree. This was one of my points.

“Science cannot solve the ultimate mystery of nature… because… we ourselves are part of nature and therefore part of the mystery that we are trying to solve.” — Nobel laureate Max Planck

Jacobsen: If subjectivities are in the universe, is the universe awake, in, at least, this micro-localized aspect of its existence? If so, can we state unequivocally that the universe has self-awarenesses?

May: We are part of the universe. All intelligent sentient beings anywhere are also parts of the universe. AI units will be or are parts of the universe. If we have at least some very incomplete awareness of the universe, including ourselves, then this would seem to be the universe observing itself. The universe is awake only when little sentient beings within it are awake, unless stars and galaxies also have conscious minds, which they may. Rupert Sheldrake has written about this possibility. — Macro Buddhas and nano Buddhas, mostly sleeping Buddhas.

Jacobsen: What makes some “states of ‘consciousness’” “useful”?

May: Survival of the organism until reproduction is useful from the perspective of evolutionary natural selection. After generating progeny we are food for worms. We could potentially have other higher purposes also, I suppose.

Jacobsen: If subjectivities are in the universe, is the universe awake, in, at least, this micro-localized aspect of its existence? If so, can we state unequivocally that the universe has self-awarenesses? As “we are the universe observing itself,” is it possible to expand the idea of self-awarenesses or consciousnesses in the universe to the concept of self-awareness or consciousness of the universe? Italics make things look serious and impactful, so italics!

May: Consciousness with knowledge and understanding of the universe is empirical science. Consciousness of the universe is empirical science, I think. Self-awareness in the universe is an emergent phenomenon corresponding to a certain level of neurological development of an organism. I don’t know about self-awareness or consciousness of the universe. Maybe … Perhaps the universe can achieve ‘enlightenment’ or ‘awakening’ of its consciousness, if any. I don’t know.

Jacobsen: What are the various levels of “the One”in its withins and withouts?

May: I do wish that I knew!

Jacobsen: How is “‘our’” separate experience a delusion in this light?

May: “Consciousness is a singular for which there is no plural.” — Erwin Schroedinger. Maybe think of quantum entanglement of ‘particles’ and the Katha Upanishad.

Jacobsen: Why use the phrase of Alan Watts, “skin encapsulated egos,” as the descriptive phrase for this?

May: I didn’t know that this was an Alan Watts phrase. I found it somewhere and liked it, so I used it.

Jacobsen: How is the universe a hologram?

May: The universe may not be a hologram. This was speculative; a possibility.

Jacobsen: How is this hologrammatic universe embedded in human consciousness too (and vice versa)?

May: The universe may not be holographic. This was speculative.

Jacobsen: Are there any other binaries to relate the ideas presented with station and state, being and knowledge, and “makam” and “hal”? 

May: I don’t know. I didn’t think of any other binary pairs. (Wave is to Particle) as (Knowledge is to Being)?

Jacobsen: Quoting Krishnamurti, are there any true distinctions between observer and observed?

May: In the case of certain politicians a “rectal-cranial inversion” could give the phrase an additional layer of meaning, I suppose.

Jacobsen: “Sound of Morning Light” is funny. A spring robin, it’s supposed to dance that darned haiku to a 5-7-5 beat, but missed the haiku beat. What was the robin thinking? How did it miss it?

May: The robin was probably thinking about the problem of unifying quantum gravity with general relativity or the cute girl robin next door. Hard to say.

Jacobsen: “Braille Shadows” is terse. A satori moment for a buddha. Zen riddles riddle the landscape. Does morning dew scattering light onto falling petals have the buddha nature?

May: Dew, light and flower petals have the Buddha nature; My writings, as paper and ink, have the Buddha nature and a piece of dung has the Buddha nature.

Jacobsen: There’s some content at the end of the book for No One with this Jacobsen fellow. Who the hell is the damned stupid, annoying, petulant, inconsistent, idiot nobody asking so many gosh dang questions? I heard he has cooties. 

“I am he as you are he as you are me

And we are all together.” — The Beatles

“The question ‘Who am I’ and the question ‘What is God?’ are the same question.” — Jacob Needleman.

If I don’t know who or what I am, how can I know who or what another person is?

Maybe we are both just food in a cosmic food chain.

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