Mandelbrot’s fractal set is an abstraction; still the nature of our experience is fractalesque. For there are invisible patterns that do seem to repeat at ever-larger scales: individual consciousness, human history, the cosmos.
For example there is the fact that our personal experience is not any kind of a straight line but rather a series of waves and when we are in one, we think it is all and all, and accurately represents the largest and most enduring picture – and then we pass to another and must acknowledge that the whole pattern shifts, that it is always shifting. But not randomly – those layers of unexamined past experience are always solidifying, hardening into the cruel shape of the present, as real as mountains. Proust understood this, more than any other writer I have read. And so described habit as a monster. He knew that most of what shapes us we do not, and cannot control, at least as the fundamentally isolate little beings he felt us to be.
And so praised art, because it could make of the insubstantial kaleidoscopic evanescent debilities of an individual consciousness something that took manifest form and persisted in the material world far beyond the duration of that or any single consciousness, regaining and vindicating unique experience – time – that was otherwise lost: forgotten, irretrievable, pointless.
Physicist Lee Smolin wrote Time Reborn, not Time Regained. He looks at it another way, and sees, instead of ironclad timeless laws guiding the physical universe, a kind of evolution at work that echoes (or is echoed by) biological evolution. A “principle of precedence” that starts out randomly, developing, down the eons of repetition with alteration, what his outrider colleague in biology Rupert Sheldrake calls “habits, rather than laws” for the physical universe. For this to be true, though, flowing time must be fundamental to material reality, not an illusion or a property that emerges out of other phenomena.
Most of his fellow physicists and mathematicians scoff at this. After all, Einstein! Time is (hypothetically) just an extra dimension in a spatial continuum; it is not a universal standard; its passage is relative to an observer: slowed by accelerating mass, limited by the speed of light, and all that. After all, (somewhat against Einstein) time is (theoretically) reversible or even non-existent at the quantum level. Anyway, once the equals sign has been established in an equation, it doesn’t just evolve into greater- or less-than over time, they say.
Science is always looking for what is fundamental in material reality, but the scientific method is one that with regard to this question may be, as Sheldrake says, “like burning down a cathedral and sifting the ashes to understand the architecture.” Or perhaps building a lovely thing out of mathematical symbols that one then decides is just as real as Chartres – more so, because it is permanent, independent! (That is, isolated. It stands alone, disdainful of all context, as Chartres cannot.)
But what if, after all, temporal flow might be fundamental – but flowing has simply become inimical to our thinking and thus our way of acting in the world? The scientific method needs to isolate bits of reality in order to analyze them, but nothing actually exists in isolation. Flow is also practically impossibilized (a word of Joyce’s, lover of rivers and infinite recirculations, co-inventor of the “stream of consciousness” in fiction, who evidently did understand something about flow) by our language itself, its hardened tenses, its isolation of two elements that are likewise inseparable in the time-bound, living world: entities (nouns) and actions (verbs). Cf. the wise words of quantum physicist David Bohm, often channeled through the wise spirit of Jeff Shampnois’ Negative Geography.
None of this is to argue against the need for evidence and reason as tools for understanding. It is to argue for a scientific principle of humility: like physicist Marcelo Gleiser’s “island of knowledge.” The island of knowledge as it grows in size never diminishes the sea of ignorance out of which it emerges; instead its lengthening borders come in contact with an ever greater area of ignorance; its growing height merely allows us to see a larger portion of that infinite sea…