**WHY
EINSTEIN’S PRINCIPLE OF RELATIVITY WAS INVALID**

In 1905, Einstein invented a concept which was substantially identical to Poincaré’s ‘principle of relativity,’ which Einstein also called ‘the principle of relativity.’ In effect, Einstein, like Lorentz and Poincaré in 1904, arbitrarily converted the sensory and empirical concepts of Galileo’s Relativity, and the coordinate measurements of its abstract relativistic successors (Lange’s inertial reference frames and the Galilean transformation equations), into a mathematical concept that included the Lorentz transformations and theoretically applied to electrodynamics and optics, as well as mechanics. Einstein’s ad hoc and artificial ‘principle of relativity’ was also premised on numerous other false assumptions and it also resulted in many invalid mathematical consequences. So, like Lorentz’s and Poincaré’s 1904 theories, it was always both spurious and meaningless.

In the last chapter we demonstrated
that the various concepts of matter (including Galileo’s Relativity) are
completely different and irreconcilable with respect to concepts of
electromagnetic waves (light). As a
result, the concepts and conventions of matter (including relativity) are
completely irrelevant to the velocity of light.
(see Figure 24.1A) But different uniform rectilinear velocities
of anything (i.e. light or material bodies) are not irrelevant to each other;
they always result in a __relative__ uniform velocity. (see Figure 23.2B) We also demonstrated in the last few
chapters, that the misanalysis and misinterpretation of the phenomena of the
velocities of light (see the Preamble), and the misapplication of the concepts
and conventions of matter (especially relativity, coordinates, the Galilean
transformation equations, and inertial reference frames) to the constant
velocity of light at *c* are primarily what caused the ‘difficulties’ that
Einstein and the scientific community imagined.

Nevertheless, in 1905, Einstein
began to turn logic and commonsense completely upside-down, by defending such
misanalysis, misinterpretations and misapplications and by attempting to
mathematically reconcile the two very different and irreconcilable phenomena
(material relativity and non-material light).
The primary reason for this irrational odyssey by Einstein was to
attempt to mathematically demonstrate and confirm the validity of Einstein’s
impossible *ad hoc* second postulate:
that the velocity of a light ray is always mathematically measured to be
velocity *c* for every inertial
observer regardless of such observer’s linear motion relative to such light
ray. (see Chapter 24C) The first absurd concept that Einstein
described in his 1905 Special Relativity treatise in order to attempt to
achieve this *ad hoc* and impossible
result was his relativity postulate: his
radically expanded *ad hoc* ‘principle
of relativity.’

**A. What exactly was Einstein’s 1905 ‘Principle
of Relativity?’**

Galileo’s
(and __only__ stated
that the __laws of mechanics__ (the motions of material bodies) operate and
accelerate in exactly the same way no matter at what uniform rectilinear speed
they are traveling.[1] (Chapter 5)
Nevertheless, in 1904, Poincaré conjectured that this limited principle
of __mechanics__ should also apply generally to all physical phenomena,
including electromagnetics and optics (light).
But why? Electricity, EM
radiation and light are not physical phenomena in the same sense that material
bodies are. (see Chapter 23) Poincaré’s only rationale for such conjecture
was that the inertial motion of the Earth through the __ether__ could not be
detected by electromagnetic experiments conducted on Earth, just like
terrestrial mechanics experiments cannot sense or detect the existence of any
inertial motion. (see Chapter 16) This rationale was completely ad hoc,
unconvincing and unjustified for two major reasons: 1) the fictional stationary ether does not
exist as a place from which to measure motions, and 2) in the absence of stationary ether, there
is no logical, empirical or even mathematical reason why such terrestrial
electromagnetic experiments should be able to detect the inertial motion of the
Earth through empty space. (see Chapters
10, 12, 16 and 23) If mechanical motions
cannot detect the inertial motion of the Earth through space with respect to
the ether for the reasons previously stated, then why (in the absence of ether)
should electromagnetic radiation be able to detect it?

* *The
main experiment that Poincaré was relying on and referring to was the 1887
Michelson and Morley experiment which theoretically required the existence of
stationary ether in order to detect the motion of the Earth through it. According to theory, the mirrors of the M
& M experiment were displacing from stationary ether, and __if this were
true__ then mathematically the light rays in Michelson’s apparatus would
theoretically have a __greater distance__ to propagate in the direction of
the Earth’s solar orbital motion (see Figures 9.2 and 10.1), and this greater
distance should theoretically have been detectible by the interference of light
method. Poincaré (like the rest of the
scientific community, including Einstein) believed that these results should
absolutely have happened (see Einstein, *Relativity*,
pp. 58 – 60), and they were completely mystified when the M & M experiment
failed to detect such greater distance of light propagation in the direction of
the Earth’s motion. This and other
similar failed electromagnetic experiments finally convinced Poincaré that
nature was conspiring against him. It
was this alleged conspiracy and Poincaré’s frustration that ultimately drove
him to his generalized principle of relativity (that here is no experimental
way to detect inertial motion); not logic, reason nor empirical phenomena. (see Chapter 16)

But, as fate would have it, it turned out that there was no ether, so there never was (nor could ever have been) a greater distance for light to propagate within Michelson’s apparatus. (see Figure 12.1) It was a mission impossible for Michelson to attempt to detect by any method a fictional greater distance of light propagation that did not exist. The real reasons for the null results of such experiment are now known, and they demonstrate why such detection of the Earth’s motion by Michelson’s apparatus was a mission impossible. (see Chapters 9, 10, 11 and 12) Such real reasons also demonstrate why Poincaré’s generalization of the principle of relativity (to include the non-detectability of the Earth’s inertial motion by electromagnetic experiments and optics) was totally invalid.

Based
on Poincaré’s incorrect *ad hoc* conjecture and invalid generalization of
the principle of relativity to include electromagnetism and optics (light), Einstein
in 1905 applied the Galilean transformations for mechanics to the velocity of a
light ray at *c* with respect to a material object moving linearly away at
v, and was baffled by the very natural mathematical result (*c* – v): a relative velocity. (see Chapter 19 and Figures 24.1B and 24.1C) But what do the Galilean transformations for
material bodies, which only demonstrate mechanical algebraic covariance, have
to do with non-material light? Nothing! (Chapters 14 and 23) It was a meaningless and misleading exercise
to apply the Galilean transformations to light.
It was an even more *ad hoc* and meaningless exercise for Einstein
to adopt Poincaré’s invalid generalization of the principle of relativity, to
adopt Lorentz’s radical transformations and to apply them to light in order to
mathematically and artificially change *c* – v to *c*. Maxwell’s transmission velocity of light is
always *c* with respect to its medium of the vacuum of empty space, and mathematically
it is always *c* + v or *c* – v with respect to linearly moving
inertial bodies, regardless of any transformation equations. The Lorentz transformations were completely
irrelevant to the situation. (see
Chapters 6, 21, 22, and the Preamble)

Einstein’s ‘principle of relativity’ was defined for
the first time in the second paragraph of the introduction of his 1905
treatise.[2] It began with Einstein’s conjecture: that electrodynamic experiments, which should
have depended solely on __relative motion__ (such as Faraday’s induction of
an electrical current experiment),

“__together with the
unsuccessful attempts to discover any motion of the earth relatively to the
‘light medium__’ [of ether], suggest that the phenomena of __electrodynamics__
as well as of mechanics possess no properties corresponding to the idea of
absolute rest. __They suggest rather
that__, as has already been shown to the first order of small quantities, __the
same laws of electrodynamics and optics will be valid for all frames of
reference for which the equations of mechanics hold good__. [3] We will raise this conjecture (the purport of
which will hereafter be called the ‘Principle of Relativity’) to the status of
a postulate…” (Einstein, 1905d [Dover,
1952, pp. 37 – 38])

In the above statement, Einstein was assuming and asserting that the
failure of the first order electrodynamics (electricity) and optics (light)
experiments to detect the absolute motion of the Earth with respect to the __ether__
was an example of Galileo’s empirical concept of Relativity, and was a
justification for his radical generalization of Galileo’s concept of Relativity
to include electrodynamics (electricity) and optics (light waves) as well as
mechanics.

Einstein’s above stated justification for his radical
and expanded ‘principle of relativity’ was almost identical to Poincaré’s __false
analogy__: vis., that all experiments
of ‘__physical__ __phenomena__’ (including light) conducted on inertial
frames had failed to __detect__ and measure the absolute motion of the Earth
relative to the stationary ether, just like Galileo’s observer on Earth or on
an inertially moving ship could not detect whether or not he was moving. (see Chapters 5 and 16) The only thing that was missing for
Einstein’s principle of relativity was Poincaré’s mythical ether. Einstein also suggested and implied that his
‘principle of relativity’ and analogy to Galileo’s Relativity had already been
“shown,” empirically demonstrated and confirmed by relative motion (Faraday’s
electrodynamic induction experiment) and by such unsuccessful experiments to
detect the motion of the Earth relative to the ether.[4]

It should be emphasized that __all__ of such
failed experiments (including Michelson’s interference of light experiments)
were attempting to detect and measure an impossible quantity that does not
exist and cannot be detected by any method:
the absolute motion of the Earth with respect to the hypothetical
stationary ether. (see Figures 9.1B, 9.2 and 10.1) Therefore, Einstein’s theoretical ‘principle
of relativity’ was premised upon the failure of light experiments to detect and
measure the absolute motion of the Earth __relative to the ether__
(something that does not exist and cannot possibly be detected), and his
justification for such failure to detect such absolute motion was that such
light experiments were performed on a body (a frame of reference) which
exhibits uniform inertial motion. None
of this impossible scenario makes any logical sense, and it constitutes a false
premise for his ‘principle of relativity’ and his entire Special Theory.[5]

Einstein then further suggested and implied that the mathematical version of Galileo’s Relativity (the Galilean transformation equations with their inertial reference frames and coordinate measurements) should be generalized to include the non-material laws of electrodynamics and optics.[6] Einstein switched to the mathematical version of Galileo’s Relativity from Galileo’s original sensory and empirical concept, because he specifically needed its translational transformation equations, its abstract inertial reference frames and its coordinate measurements in order to construct his Special Theory. He also needed its Galilean transformation equations, in order to blame for the ‘difficulties’ with the velocity of light that he imagined, and as a mathematical factor for his new modified Lorentz transformations.

Einstein assumed in his above generalization that all
of such laws of mechanics, electrodynamics and optics must __only__ be
transformed by the Lorentz transformation equations. Why do we arrive at this conclusion? Because the Lorentz transformation equations
are “the [only] equations of mechanics [that] hold good” in Einstein’s Special
Theory.[7] (*Id*.

It turns out that the so-called
Galilean transformation equations are __irrelevant__ to Galileo’s Relativity
because they only __translate__ (or shift) the same acceleration of the same
specific mechanics experiment from one position or frame to another. (see Chapters 13 and 14) Thus, they do not demonstrate the mechanics
magnitude covariance of variables F = ma in two different acceleration
experiments, nor the invariance of Newton’s second law on two different spatially
separated inertially moving bodies with different velocities, nor that the
mechanics covariance of F = ma and the invariance of Newton’s 2^{nd}
law are independent of such relative velocities. The only type of relativity that they
illustrate is the empirically meaningless translational or ‘carbon copy’ type
of relativity. The only thing that they
mathematically demonstrate is that one specific acceleration of matter is
velocity independent. (see Figure 24.2A)

Strangely enough, the Galilean
transformation equations are __not irrelevant__ to the variable velocities
of a light ray propagating over various distances *en vacuo* __relative__
to various linearly moving inertial bodies.
Rather they mathematically demonstrate that the velocity of a light ray
propagating relative to any linearly moving inertial body __is dependent__
upon the velocity v of such body, because it results in the relative
velocities, *c* – v or *c* +
v, depending upon the relative direction of the body’s motion. (see Figures 24.1C and 24.2B) On the other hand, such Galilean
transformation equations are irrelevant to the constant __transmission__
velocity of a light ray at *c* __relative
to its medium__ of a vacuum because, *inter alia*, this constant
velocity (by Maxwell’s definition) has no relevance whatsoever with respect to
linearly moving bodies. (see Chapter
6A) Such transmission velocity is only
constant relative to its medium of a vacuum and its abstract point of emission
in space. For this reason, it follows
that the constant transmission velocity of a light ray relative to such medium
is also (by Maxwell’s definition) __not dependent__ upon the motion or
velocity of any linearly and uniformly moving body.

As we demonstrated in Chapters 20E and 23, it was neither necessary nor even correct for Einstein to analyze, describe or relate a ray of light the way classical mechanics and Special Relativity was analyzed, described or related: with inertial reference frames, coordinate measurements, transformation equations, and with a relativity principle. As with the concept of ether, these antiquated conventions of matter were completely irrelevant or superfluous with respect to light, EM radiation, electromagnetic waves, and optics, as well as to many other physical phenomena such as length, mass and time.[8]

In Chapter 14 of his
1916 book *Relativity*, Einstein finally summed up very clearly and
concisely exactly what he really meant mathematically by his ‘Principle of
Relativity:’

“Every general law of
nature must be so constituted that it is __transformed into a law of exactly
the same [algebraic] form__ when, instead of the space-time variables *x*,
y, *z*, *t* of the original co-ordinate system *K*, we introduce
new space-time variables *x'*,* y'*,* z'*,* t'* of a
co-ordinate system *K'*. In this
connection the relation between the ordinary and the accented magnitudes is
given by the Lorentz transformation. Or
in brief: __General laws of nature are
[algebraically] co-variant with respect to Lorentz transformations__. This is a definite __mathematical condition__
that the theory of relativity demands of a natural law…” (Einstein, *Relativity*, pp. 47 – 48)

Except for the absence of the mythical ether, this statement by Einstein is almost exactly the same as Galison’s description of Poincaré’s principle of relativity as it relates to Lorentz’s April 1904 transformations. (see Chapter 16)

It should be apparent from Einstein’s above statement
that there is nothing __relative__ about Einstein’s Principle of
Relativity. Instead it is an __absolute__
concept. It is also obvious that
Einstein’s Principle of Relativity is nothing more than an *ad hoc*
mathematical convention which arbitrarily requires the algebraic form of a
natural law to be mathematically __symmetrical__ in __two linearly
separated inertial frames of reference at the same time__. Any such natural law (including the velocity
of light) only becomes symmetrical (co-variant) by being transformed from one
inertial frame to another by the Lorentz transformations. (*Id*.

What was the fundamental
reason underlying all of these *ad hoc*, arbitrary and artificial
mathematical manipulations by Einstein?
The answer is as follows: the
only way that Einstein could theoretically make the velocity of light an __absolute__
magnitude of c with respect to every inertial observer in the Cosmos was to __mathematically
eliminate the relative distance and the relative time interval__ (thus the
relative velocity) between two inertial reference frames and their
observers. He algebraically accomplished
this empirically impossible task with the Lorentz transformation equations for
time and space.[10] We shall discuss Einstein’s phony
mathematical manipulation and elimination of physical laws in greater detail in
later chapters.

Einstein acknowledged that the law of the constant
transmission velocity of light at *c* *in vacuo*, “played an
important part in this process of thought.”
(Einstein, *Relativity*, p. 47)
It is obvious that Einstein assumed that the algebraic form, *c*,
of this law must invariantly remain the same for all observers in each inertial
frame. Strangely enough, he was
partially right. The transmission
velocity of light does retain the same algebraic form of *c* __relative
to its medium of empty space__ (a vacuum) without any mathematical
transformation. Therefore, the
transmission velocity of a specific light ray at *c* in a vacuum, which light ray is
transmitting and measured in a specific inertial frame, is automatically
velocity *c* for any observer measuring
such light ray __in__ that specific frame.
This result automatically occurs for any other observer, anywhere, with
respect to measurements of another light ray made __in__ his specific frame,
regardless of the state of his motion; inertial, accelerated, arbitrary or
otherwise. But this is not what Einstein
was asserting, as we demonstrated in Chapter 21. Einstein was asserting that the velocity of all
light rays must remain constant at *c* __relative to all inertial frames__
and observers anywhere in the Cosmos all __at the same time__, even though
they are moving linearly at v in any direction or at any velocity relative to
the light ray.[11] This is an impossibility.[12]

Again, by way of
summary, after Einstein misinterpreted the velocity of a light ray at *c*, he __misapplied__ the Galilean
transformations to the constant (invariant) transmission velocity of light at *c*
in the stationary frame, which caused the algebraic factor *c* to
mathematically change to *c* – v in the moving frame, because the moving
frame was moving at velocity v relative to the stationary frame and relative to
the light ray. Then, in order to __reverse__
or rectify this unwelcome result of his own misapplication (the
‘difficulties’), Einstein compounded his original blunder by arbitrarily
changing the Galilean transformations to the Lorentz transformations, which
would automatically and mathematically provide him with the artificial
algebraic result of velocity *c* for both reference frames that he desired
in the first place.

Then, in order to remain mathematically consistent
with the rest of physics, Einstein declared that all other physical phenomena
were ‘velocity dependent’ so that he could justify applying the Lorentz
transformations to them also. (see
Chapters 20G, 26 & 28) All of these arbitrary
misapplications and mathematical manipulations were of course completely *ad hoc* and unnecessary. The net result of all this *ad hoc*
mathematical theorizing was a hodge-podge of arbitrary rationalizations, false
relativistic concepts, and absurd mathematical consequences called ‘Special
Relativity,’ which ultimately changed and distorted most of physics.[13]

In Section 2 of his 1905 Special Theory, Einstein re-defined his ‘principle of relativity’ in very different terms than he originally did in his introduction:

“The laws by which the
states of physical systems __undergo change__ are not affected, whether
these changes of state be referred to the one or the other of two systems of
co-ordinates in uniform translatory motion.”
(Einstein, 1905d [Dover, 1952, p. 42])

What “laws by which the
states of physical systems undergo change” was Einstein talking about? With regard to mechanics he was alluding to
the empirical mechanical covariant change of the magnitudes of the material
variables, F = ma; in other words, Galileo’s Relativity. With regard to the velocity of light he was
talking about his *ad hoc* algebraic covariant velocity of a light ray
with respect to two different inertial reference frames, where the change was
from *c* ± v to absolute *c*
for any inertial observer. With
regard to all other physical systems of phenomena (including length, mass, and
time intervals), he was conjecturing about their theoretical and *ad hoc*
dependency upon, and change as a result of, relative velocity.[14] We did not realize these facts until we read
further into Einstein’s Special Theory, nor did we fully understand them until
we read his 1916 book, *Relativity*.

In 1905, there was no
law by which the velocity of a light ray propagating over varying distances
relative to linearly moving bodies changes its state from *c* – v or *c*
+ v to the absolute state of velocity *c*.
Nor was there a law that all material physical phenomena are __velocity
dependent__, i.e. that a material rigid rod changes its state of length, that
such material rod changes its state of mass, or that a time interval on such
material rod changes its state of duration…all as a result of a relative
velocity.[15]

All of these conjectured
laws were merely figments of Einstein’s imagination. In Chapter 26, we will describe how Einstein
attempted (but failed) to justify the existence of such *ad hoc* laws by
the misapplication of logic, analogies and rationalizations. Then, in Chapter 27, we will describe how
Einstein contrived his way to turning such conjectures into mathematical
formulae (the Lorentz transformations), which he thereafter arbitrarily applied
as mathematical laws without having to resort to logic, analogy or
rationalization. (see Chapters 28 and
29)

One primary difference
between Poincaré’s ‘principle of relativity’ (Chapter 16) and Einstein’s
‘principle of relativity’ is described as follows.[16] For Poincaré, “the ‘principle of relativity’
was simply a summary of experimental facts” (Goldberg, p. 209); the failure of
light experiments to detect and measure the absolute velocity of the Earth. It was “a convention…agreed to because it was
the most convenient and simplest way of conceiving of reality without direct
evidence.” (*Id*.*Id*.*a
priori*.” (*Id*.*ad hoc*,
contrived and empirically invalid.

For all of the above reasons, Einstein’s ‘principle
of relativity’ was much more *ad hoc* and more artificial than Poincaré’s
‘principle of relativity.’ Nevertheless,
they were both totally invalid and completely meaningless concepts, as we shall
further demonstrate in Chapters 25 through 29, and beyond.

**B. Einstein’s failed analogies, rationalizations
and justifications for his Principle of Relativity.**

As previously mentioned, Einstein
faced a theoretical dilemma at the outset of his Special Theory. He needed Lange’s abstract relativistic
version of Galileo’s Relativity, with its relative inertial reference frames,
in order to construct his Special Theory.
He also needed the mathematical version of Galileo’s Relativity, the
Galilean transformation equations with their Cartesian coordinates (which
mathematically described Lange’s relative inertial reference frames) and their
relative velocities, in order to blame for the ‘difficulties’ which he imagined
with the velocity of light (*c* + v and *c* – v), and in order to
modify into the Lorentz transformations as his ‘solution’ for such
‘difficulties.’

However, Galileo’s Relativity in both
its original sensory and empirical version, and in its abstract and
mathematical versions, only applied to material mechanics. As we have previously explained in Chapter
23, Galileo’s Relativity in all of such versions appeared to be totally
irrelevant, incompatible, and irreconcilable with respect to non-material
electrodynamics, light and optics. With
these restrictions, how could Einstein proceed to construct his Special Theory?

At first, Einstein pretended to wrestle
back and forth with the prospect of abandoning “either the principle of
relativity or the simple law of the propagation of light *in vacuo*.” (Einstein, *Relativity*, p. 23) But then he abruptly reversed his thinking,
and asserted the following:

“As a result of an analysis of the
physical conceptions of time and space,[18]
it became evident that *in reality there is not the least incompatibility
between the principle of relativity and the law of propagation of light*,[19]
and that by systematically holding fast to both these laws a logically rigid
theory could be arrived at. This theory
has been called the *special theory of relativity*.” (*Id*., pp. 23 – 24)

“The theory to be developed is based—like
all electrodynamics—on the kinematics of the rigid body, since the assertions of any such theory have to do
with the relationships between rigid bodies (systems of coordinates), clocks,
and electromagnetic processes.[20] Insufficient
consideration of this circumstance lies at the root of the difficulties which the electrodynamics of moving
bodies at present encounters.”[21] (Einstein, 1905d [Dover, 1952, p. 38])

Einstein’s claim that his theory was
based on ‘electrodynamics’ (electric currents and their related EM effects) and
‘kinematics’ (the abstract motions of material bodies), ignores the fact that
what he was really trying to prove was an impossible absolute velocity for light at *c*, and that most of
his later attempted proofs and applications dealt primarily with light. Actually, Einstein’s radical concepts of kinematics
and his dubious applications of electrodynamics were merely an *ad hoc* and artificial means toward this
impossible end. The purpose of the
following discussion is to demonstrate how Einstein then illogically
rationalized, conjectured, and contrived his way to a theoretical, mathematical,
and impossible reconciliation of
these two totally incompatible, irreconcilable and mutually irrelevant
phenomena: material relativity and the
velocity of light.

The first thing that Einstein needed
to do for this attempted theoretical reconciliation of relativity and light was
to somehow elevate the Galilean transformation equations and Lange’s abstract
concept of Galileo’s Relativity to the level of fundamental laws of nature,
which of course they are not. This, in
turn, would require an attempt by Einstein to characterize the limited sensory
and empirical concept of Galileo’s Relativity (with its equivalent inertial
motions) as the fundamental law of mechanics, which of course it is not. On the contrary,

The second thing Einstein would have
to do for his attempted theoretical reconciliation would be to radically modify
the concept of Galileo’s Relativity so that his first postulate (his expanded
Principle of Relativity) could somehow appear to apply to the velocity of
light. Finally, Einstein would have to
modify the Galilean transformation equations in order to eliminate the
mathematical ‘difficulties’ which they caused when he misapplied them to
Maxwell’s constant transmission velocity of light at *c*. In other words, in order to reverse or
rectify his original blunder or misinterpretation concerning the velocity of
light (vis., that the constant transmission velocity of light at *c* had
changed to *c* ± v), Einstein would have to (step-by-step) conjecture,
rationalize, contrive, attempt to justify and defend his radical new Principle
of Relativity as being based on Galileo’s sensory and empirical concept of
Relativity, *inter alia*, so that his Special Theory would not appear to
be completely mathematical and *ad hoc*.[22]

Einstein
began this impossible and ludicrous process of theoretical reconciliation by
asserting that ‘inertia’ was the fundamental law of the classical mechanics of
Galileo and *Relativity*, p. 13) Einstein’s basis for this first misassertion
was yet another misstatement of fact:
that inertia provides the only “reference
bodies or system of coordinates [which are] permissible in
mechanics [for the purpose of] mechanical description.”[24] (*Id*.*Id*., p. 15) In other words, they were the inertial bodies
exhibiting uniform rectilinear motion in Galileo’s Relativity.

Einstein,
of course, should have asserted that inertial motion (uniform transitory
velocity) was the fundamental basis for the concept of Galileo’s Relativity,
not mechanics.[25] Again, contrary to Einstein’s above
assertions, the fundamental law of mechanics is

At
this point in his process of attempting to rationalize, justify and defend his
first postulate, his Principle of Relativity, Einstein switched from the
sensory and empirical concept of Galileo’s Relativity to Lange’s abstract
concept of relativity and the Galilean transformations that described it. He characterized their related system of
coordinates as a ‘Galilean system of coordinates.’ Einstein defined this system as a ‘state of
motion’ relative to which the “law of inertia [and] the mechanical laws of
Galilei-Newton hold good…”[27] (Einstein, *Relativity*, pp. 14,
16) Based on all of the above, Einstein
took another incorrect and illogical step forward and asserted that: “the laws of mechanics of Galilei-Newton can
be regarded as valid only for
a Galilean system of coordinates.”[28] (*Id*., p. 14) This false limitation was of course a non
sequitur. The mechanics laws of Galileo
and

Einstein
then advanced a giant *ad hoc*
step further in his arbitrary extrapolation and generalization of the
material concept of relativity, with the following conjecture:

If K and K' are two uniformly moving coordinate systems, “then natural phenomena run their course with respect to K'
according to exactly the same general laws as with
respect to K. This statement is called
the ‘*principle of relativity*’* (*in the restricted sense).” (Einstein, *Relativity*, p. 16)

This radical concept was substantially the same as
Poincaré’s ‘principle of relativity’ prior to 1904, since the term “natural
phenomena” in Einstein’s above statement referred not only to mechanics, but
also to ‘electrodynamics and optics’ as well.[29]
(*Id*.*inter alia* it still only
applied to inertial motions[31]
and to the Galilean transformation equations.
Both Poincaré’s and Einstein’s expanded material concepts of relativity
were completely *ad hoc*, because there was (and remains) absolutely no
logical or empirical evidence to support their generalizations to
electrodynamics and optics (light).
Uniform motions of material bodies *per
se* have absolutely nothing to
do with non-material light. (Chapter
23) Einstein’s above conjecture concerning
coordinates and all natural phenomena was yet another obvious non sequitur.

According
to Einstein, the ‘principle of relativity in the restricted sense’ was accepted
by the scientific community until the mathematical ‘difficulties’ caused by
applying its Galilean transformation equations to the velocity of light at *c
*made it “evident that classical
mechanics affords an insufficient foundation for the physical
description of all natural
phenomena.” [32] (Einstein, *Relativity*, p. 16) Einstein
then asserted: that because the laws of
mechanics cannot describe the laws of electrodynamics, this caused “the
question of the validity of the principle of relativity…[to become] ripe for
discussion.” (*Id*.

At
this juncture, Einstein attempted to defend the validity of ‘the principle of relativity in the
restricted sense,’ so that he could later change its Galilean transformation
equations into his own Lorentz transformation equations. With regard to this attempted defense,
Einstein stated:

“there are two general facts [arguments] which at the outset speak very
much in favour of the validity of the principle of relativity.” (Einstein, *Relativity*, p. 16)

Einstein’s
first argument was that the principle of relativity (in the restricted sense)
is a very broad
principle of nature:

“Even though classical mechanics does not
supply us with a sufficiently broad basis for the theoretical presentation of all physical phenomena, still we must grant it a
considerable measure of ‘truth,’ since it supplies us with the actual motions of the heavenly bodies with a
delicacy of detail little short of wonderful.
The principle of relativity must
therefore apply with great accuracy in the domain of mechanics.” (Einstein, *Relativity*, pp. 16 – 17)

On the contrary, the fact that

Based
on such last sentence, Einstein then illogically concluded and implied that
material relativity was a principle of such broad generality that it should
apply with exactness to many phenomena, including light. He then conjectured:

“But that a principle of such broad
generality should hold with such exactness in one domain of phenomena [celestial
mechanics], and yet should be invalid for another [the velocity of light at *c*], is *a priori* not very
probable.” (*Id*., p. 17)

Unless
Einstein could somehow convince the reader that the above analogy and argument was
true, his generalized principle of relativity and with it his entire Special
Theory would fall apart. But wait a
minute. We cannot let Einstein get away
with those __non sequiturs__ and phony arguments. Einstein’s above false analogy and illogical
argument are like saying: the principle
of atoms must apply with great accuracy to the domain of matter. But that a principle of such broad generality
(vis. atoms) should hold with such exactness in one domain (i.e. matter), and
should be invalid for another (i.e. the non-atomic domain of light and EM
radiation), is a priori not very probable. [33]

In Chapter 23 we demonstrated that
the material concept of Galileo’s Relativity and electromagnetism (i.e. light)
are completely different and incompatible phenomena of nature. It is, therefore, not only highly probable but
also obvious that the material principle of relativity __should be invalid__
for the very different, incompatible and non-material domain of light and
electromagnetic radiation. For this
reason alone, Einstein’s generalized principle of relativity (which included EM
and light) should have been considered to be completely invalid, and he never
should have proceeded with his Special Theory based on such a __concocted
generality__ of the limited concept as Galileo’s Relativity.

Again, contrary to Einstein’s
assertion, Galileo’s Relativity in its classical form is not a principle of
broad generality. Rather, it is a very
narrow and limited principle which only demonstrates sensorally that one cannot tell whether or not he is moving,
and empirically
that the magnitudes of the variables F = ma in Newton’s second law of motion
(mechanics) are algebraically and mechanically covariant, and therefore that
Newton’s second law invariantly
works the same way on all spatially separated inertial bodies (frames).[34]
(see Chapters 5, 13 and 14)

There is no question that these
facts, which Galileo’s Relativity demonstrates, are true. But this is all that Galileo’s Relativity tells
us. Does the accuracy and limited
applicability of Galileo’s Relativity to the domain of material bodies and
terrestrial mechanics imply that it should also be applicable to other
completely different non-material phenomena, such as electrodynamics, optics
and the constant velocity of light? The
obvious answer is No.

Why should this very narrow and
simplistic 17^{th} century concept of the sensory equivalence of a
particular state of motion of material bodies (vis. uniform rectilinear
motion), which was used for the sole purpose of demonstrating the empirical equivalence
of distantly separated material accelerations in order to confirm the invariance
of Newton’s second law of motion, apply to any other ‘domain of
phenomena?’ On its face, it certainly
does not. In fact, there is no empirical
evidence that any version of
Galileo’s Relativity should apply to any natural phenomena other than the terrestrial mechanics of
material bodies.[35]

Galileo’s
Relativity in any form does not apply to the domain of gravity, because this
phenomenon only deals with the accelerated
(rather than the inertial) motions of material bodies. Galileo’s Relativity in any form does not
apply to the domain of thermodynamics, because the laws of thermodynamics
essentially remain the same on any material body, regardless of its particular
state of motion. The same could be said
of the domain of chemistry, biology, nuclear physics, and many other domains of
science as well.

Why
then did anyone think that Galileo’s Relativity in any form might apply to the
domain of electromagnetic waves, optics and the velocity of light? The answer might lie in the fact that EM rays
and light move or propagate from one material body to another. For centuries, scientists had treated
anything that moves in
the same way. So why not attempt to
apply Galileo’s Relativity in some form to a ‘moving’ ray of light? We have already discovered why not in Chapter
23. The two phenomena are completely
different, incompatible, and irreconcilable.

For
all of the above reasons, none of Einstein’s above definitions, analogies and
arguments is the least bit persuasive as a rationale or justification for the
application of his *ad hoc* principle
of relativity with respect to light or its velocities. Einstein’s postulate of relativity remains
completely artificial and empirically invalid.
It was never anything but an unconvincing and contrived *ad hoc* concept. As a foundational postulate, it becomes another
false premise for his Special Theory.

Einstein
also advanced a second argument in favor of the broad applicability of the
principle of relativity (in the restricted sense) to all natural
phenomena. It was the empirical
equivalence of all terrestrial inertial motions, regardless of their direction through space. In other words, the quasi-inertial motion of
the Earth in its orbit around the Sun in many different directions does not appear to affect or change
the laws of nature on the Earth.
(Einstein, *Relativity*, pp. 17 – 18) Einstein called this physical equivalence of
all directions in
space, the “principle of relativity with respect to direction,” or the
“relativity of direction” for short.[36] (Einstein, 1922 [“The Meaning of Relativity,”
Princeton, 1988, pp. 24 – 25])

This
directional
equivalence of all inertial motions through space, may be valid; but it has
almost nothing to
do with Galileo’s Relativity…the sensory equivalence of all inertial bodies for the purpose
of demonstrating the perceived equivalence of accelerations on them and thus empirically confirming
the invariance of Newton’s second law of motion. Nor does it have anything to do with the
constant transmission of non-material light in any direction of empty space. For these reasons, Einstein’s concept of the
‘relativity of direction’ is not at all persuasive as a rationale for the broad
application and validity of his principle of relativity (in the restricted
sense) with respect to light.[37]

Smolin suggested a fourth argument that Einstein might have used to rationalize that Galileo’s Relativity should apply to light. Einstein started out with Galileo’s concept of the sensory equivalence of the motion of inertial bodies, which states that an observer “cannot distinguish motion with a constant speed and direction from rest…As long as there is no acceleration, you cannot feel your own motion.” (Smolin, p. 219)

“[A mathematical] way to express
this is that there is __no preferred observer and no preferred frame of
reference__:[38] As long as acceleration is absent, __one
observer is as good as another__.” (*Id*.

The fallacy in this mathematical analogy is, of course, its incorrect conclusion. The conclusion should be that “one inertial observer’s sense or illusion of rest is as good as another inertial observer’s sense or illusion of rest.” An illusion of rest can result in the equivalence or relativity of accelerated motions on different inertial bodies. However, what relevance does an observer’s physical illusion of rest have with respect to the velocity of a light ray that propagates through an inertial frame? Absolutely none!

Nevertheless,
Einstein might have asserted that a consequence of this false analogy (‘that
one observer is as good as another’) “is that the speed of light must be
considered a constant, independent of the motion of the light source or the
observer. No matter how we are
[inertially] moving relative to each other, you and I will attribute exactly
the __same speed__ to a photon. This
is the basis of Einstein’s special theory of relativity.”[39] (Smolin, p. 219) The major fallacy with this false analogy and
consequence is that it is not correct.
The speed of a propagating photon of light (even if it could be
measured) is not independent of the different inertial velocity v of each
inertial observer which will result in different values of *c* – v or *c*
+ v relative to the photon, depending upon the directions of such relative
velocities.[40] (Chapter 21)

As
should be patently obvious by now, Einstein’s attempt to extrapolate and
generalize any form of the material concept of Galileo’s Relativity in order to
apply to the non-material phenomena of electromagnetic waves (i.e. light), or
to characterize any version of Galileo’s Relativity as a broad fundamental law
of nature that applies to many phenomena other than mechanics, is doomed to
failure. For this reason alone,
Einstein’s radical first fundamental postulate, his Principle of Relativity,
which theoretically applied to light, was *ad hoc*, invalid, meaningless,
irrelevant and irreconcilable to anything, and especially to the velocity of
light at *c*. Also for these reasons, Special Relativity
has no empirical foundation.

Einstein
needed further illogical rationalizations, strained analogies and conjectures
in order to attempt to justify changing the Galilean transformations into the
Lorentz transformations. This he would
attempt to achieve with his artificial concepts of ‘Simultaneity’ and ‘Common
Time’ (Chapter 25), with his concepts of the ‘Relativity of Simultaneity’ and
the ‘Relativity of Distance’ (Chapter 26), and with his so-called ‘derivation’
of the Lorentz transformations based on his two fundamental postulates (Chapter
27).

**C. Einstein’s 1914 definition of his Principle
of Relativity**

On
26 April 1914, Einstein published a short article in a German language
newspaper, entitled: “On the Principle
of Relativity.” He described the
‘principle of relativity’ “in a general fashion as: ‘the laws of nature __perceived__ by an observer
are independent of his state of motion.’”
(Einstein, 1914 [Collected Papers, Princeton, Vol. 6, p. 3])

The
two paragraphs that followed the above definition in such article reveal in
very simple and straightforward language, Einstein’s misinterpretation of the constant
velocity of light at *c*, the resulting
‘difficulties’ which he imagined, and the impossible concept that his theory and
principle of relativity was attempting to achieve. Such paragraphs are as follows:

“The phenomena of the optics of
moving bodies lead to the interpretation that light in __empty space__
always propagates with the same velocity, irrespective of the state of motion
of the light source. Yet this result
seems to be in contradiction with the aforementioned principle of relativity. After all, when a beam of light travels with
a stated velocity relative to one observer, then—so it seems—a second observer
who is himself traveling in the direction of the propagation of the light beam
should find the light beam __propagating at a lesser velocity__ than the
first observer does. If this were really
true, then the __law of light propagation in vacuum__ would not be the same
for two observers who are in __relative, uniform motion to each other__—in
contradiction to the principle of relativity stated above.

“This is where the theory of
relativity comes in. This theory shows
that the law of constancy of light __propagation in vacuum__ can be __satisfied
simultaneously for two observers__, in relative motion to each other, such
that __the same beam of light shows__ the __same velocity to both of them__.”[41] (*Id*., pp. 3 – 4)

The
answers to the above paradoxes are at least fivefold: 1) Einstein’s principle of relativity is not
correct; 2) the light beam is propagating at a lesser velocity relative
to the observer who is moving away from it (Chapter 21); 3) there is no constant law of light
propagation at *c* relative to linearly
moving observers (Chapter 21); 4) the
constant velocity of a light beam at *c*
only applies to its transmission velocity relative to its medium of a vacuum,
not to linearly moving bodies or observers (Chapter 6A); and 5) algebraically and simultaneously
satisfying the constant propagation velocity of *c* for the same light beam with respect to two inertial observers in
linear motion relative to each other is a physical and empirical impossibility
(Chapter 21).

D. The Many Different Versions of Relativity

In classical physics (that is physics before Einstein’s 1905 Special
Theory), the word ‘relativity’ was not generally in use. When it was used, it could have meant that
most things in nature are not absolute, but rather have to do with
relationships that we can perceive or observe with our senses. It could have meant ‘equivalence.’ It could have referred to different
perceptions and different coordinate measurements of the same event. It could have referred to Galileo’s and

Before we proceed further, we should pause and distinguish between the
various forms and versions of relativity that are being discussed in this
treatise. (see Memo 24.3) First, there was ‘__relative motion__.’ In 1687, *Principia*, Definitions
[Motte, p. 6]) In 1902, Poincaré stated: “there is no absolute space, and we only
conceive of __relative motion__…”[43] (Poincaré, 1902, p. 90) Later, Einstein agreed and correctly stated
that “every motion must be considered only as a relative motion.” (Einstein, *Relativity*, p. 67) If we are only trying to detect or describe
relative motion it is immaterial whether we “choose the carriage or the
embankment as the reference body,” since neither is unique. (*Id*., pp. 67 – 68) The observer on each body “has the same
right…to say that he is at rest and the other is moving.”[44] (Dingle, 1972, p. 139) Relative motion was an __empirical__
concept.

Second, there was __Galileo’s Relativity__,’ the sensory equivalence
(relativity) of all material bodies that are moving (translating) inertially or
uniformly in a straight line, for the purposes of 1) demonstrating that each inertial body
provides an illusion of rest, 2) that an
observer on each body cannot tell whether he is moving or at rest, and 3) of __empirically__ demonstrating that
the accelerated motions on each spatially separated inertial body are
physically and mechanically covariant, and thus also empirically demonstrating
the invariance of Newton’s second law of motion. (Chapter 5)

Third, there was __Lange’s__ 1885 abstract model of relative motion
with two inertial frames of reference theoretically in relative translatory
motion. (Chapter 13) This model later became an abstract
mathematical version of Galileo’s Relativity when the so-called Galilean
transformation equations were added to it.
(Chapter 14) We call this
combined version ‘Galilean Translational Relativity.’ This abstract and mathematical version of
Galileo’s Relativity was later adopted by Lorentz and Einstein for purposes of
their own abstract mathematical versions of relativity.

Fourth, in 1904, Poincaré generalized all of such prior concepts of material relativity to include ‘all natural phenomena.’ He wrote:

“The __principle
of relativity__, according to which the __laws of physical phenomena__
should be the same, whether to an observer fixed, or for an observer carried
along in a __uniform motion of translation__…” (Lagunov, p. 25)

‘Poincaré’s
generalized principle of relativity’ prior to April 1904 is what Einstein later
referred to as “the principle of relativity (in the restricted sense).” (Einstein, *Relativity*, p. 16) It theoretically applied to electrodynamics
and optics as well as mechanics. After
April 1904, Poincaré’s principle of relativity had the Lorentz transformation
equations embedded in it. (see Chapter
16) It was this latter version that
Einstein copied in 1905 for his Special Theory, *sans* ether.

Fifth, in the late spring of 1904,
Lorentz adopted Lange’s abstract model of relativity and Poincaré’s principle
of relativity for his own 1904 relativistic contraction of matter theory. He then substituted his Lorentz
transformation equations for the Galilean transformation equations, and added
his own __modified__ concept of local time.
(Chapter 16) Again, this would be
the mathematical model that Einstein would adopt for his 1905 Special Theory.

Sixth, there was Einstein’s 1905 expanded ‘__Principle of Relativity__’
(his first fundamental postulate), which asserts that: “the same laws of electrodynamics and optics
will be valid for all frames of reference for which the __equations of mechanics__
holds good.” (Einstein, 1905d [Dover,
1952, pp. 37 – 38]) As previously
mentioned, Einstein’s Special Theory implies that the ‘equations of mechanics’
in his first postulate must be the Lorentz transformation equations.[45] In his 1916 book, *Relativity*, Einstein
summed up what he meant mathematically by his expanded Principle of Relativity.

“Every general
law of nature must be so constituted that it is transformed into a law of
exactly the same form when, instead of the space-time variables *x*, y, *z*,
*t* of the original co-ordinate we introduce new space-time variables *x'*,*
y'*,* z'*,* t'* of a co-ordinate system *K'*. In this connection the relation between the
ordinary and the accented magnitudes is given by the Lorentz
transformation. Or in brief: General laws of nature are co-variant with
respect to Lorentz transformations. This
is a definite mathematical condition that the theory of relativity demands of a
natural law…” (Einstein, *Relativity*,
pp. 47 – 48)

These radical versions of relativity have been described in detail in Chapters 20E and 24 of this treatise.

Seventh, there was Einstein’s complete __Special Theory of Relativity__
which adopts Lange’s abstract model of relativity, some concepts of Galilean
Translational Relativity, many of Lorentz’s 1904 mathematical concepts and
Poincaré’s generalized principle of relativity after April 1904. (see Part II of this treatise) It also invents an arbitrary concept of
‘common time’ (Chapter 25) and theoretically applies the Lorentz transformation
equations to the propagation velocity of light at *c* relative to linearly
moving bodies in order to make Einstein’s expanded ‘Principle of Relativity’
and the rest of his Special Theory relativistic concepts and consequences
mathematically consistent with his artificial second postulate for the absolute
propagation velocity of light at c. (Einstein, *Relativity*, pp. 37 – 65)

Eighth, in 1907 and 1908, there was Minkowski’s *ad hoc*
mathematical and geometrical concept of ‘Spacetime,’ which was based on
Lorentz’s and Einstein’s relativistic theories and which we shall discuss in
Chapter 33. In 1915 – 1916, there was
also Einstein’s *ad hoc* General Theory of Relativity (his elaborately
contrived theory of a radical new type of gravity called ‘curved spacetime’),
which *inter alia* __contradicts__ Special Relativity and was also
totally unnecessary and meaningless.
(see Chapter 40)

Finally, we have the author’s ‘Universal Principle,’ which we briefly described in Chapter 18.

All of the relativistic concepts that were invented after the first two empirical concepts (relative motion and Galileo’s Relativity) were theoretical modifications and mathematical extrapolations of the first two. However, these later versions were all abstract and mathematical, rather than sensory and empirical. Again, for a shorter comparative list of all the above concepts of relativity, see Memo 24.3.

____________ _{o} ____________

The basic questions presented by Chapter 23 and Chapter 24 were twofold:

1) What
relevance (if any) do material concepts and conventions, the relative __inertial__
motions of material objects, and the limited material concept of Galileo’s
Relativity have with respect to the velocity of non-material radiation
(light)? 2) What relevance and validity
(if any) did Einstein’s attempted justification of material relativity and his
first fundamental postulate (his radical and expanded Principle of Relativity)
have with respect to the velocity of non-material radiation (light)? The answer to both questions is: None.

** **The
principle of relativity for mechanics states that the mechanical laws of nature
are the same for all observers who are in a state of inertial motion relative
to one another. This principle is true,
but it is only the most obvious and intuitive example of nature. It immediately begs the question: Are the natural laws of mechanics __different__
for observers who are in other states of motion (such as accelerated motion or
arbitrary motion) relative to one another?

We now know, based on modern technology and techniques of measurement (such as lasers, television, space ships, particle accelerators, precision telescopes, electronic sensors, digital computers, sophisticated software programs, and the like) that the answer to the above question is in the negative. The laws of mechanics are the same for all observers no matter what their position, time or state of motion might be.[46]

In this treatise we have demonstrated and will continue to demonstrate that the same is also true with respect to the empirical laws of electromechanics, optics and light.. Thus we must assume that all of the other laws of nature, such as thermodynamics, gravity, nuclear physics, astronomy, quantum mechanics, particle physics, and cosmology, must also be the same for all observers regardless of their position, time or state of motion, and regardless of Special Relativity.[47] Only if and when we have clear and convincing empirical evidence to the contrary should we contemplate modifying these assumptions.

[1] If such material
bodies undergo exactly the __same uneventful experience__ on every
inertially moving body, it should not be a mystery why their accelerated
motions cannot sense or detect such uneventful inertial motions.

[2] Later, in Section 2 of his Special Theory, Einstein described a very different definition for his ‘principle of relativity,’ which we will analyze and discuss in due course.

[3] Remember our definitions of ‘electrodynamics’ (electrical currents, their related forces and electromagnetic effects), ‘electromagnetic waves’ (EM radiation and light), and ‘optics’ (the study of light) in Chapter 6B.

[4] Most of
such unsuccessful experiments were actually __electromagnetic wave__
experiments involving light rays propagating through space, rather than __electrodynamic__
experiments involving electricity and a moving charge (a current) through a
material conductor.

[5] The main reason that Einstein referred to such failed ether experiments was in order to be able to claim that there was an experimental justification for his application of Galileo’s Relativity (and its mathematical version, the Galilean transformation equations) to light and electricity. (see Chapter 24B)

[6] When Einstein abruptly switched from Galileo’s
Relativity to the Galilean transformations, he implied in his book *Relativity*
that they were both the same concept.
But as we pointed out in detail in Chapters 13B and 14, such abstract,
mathematical, and relativistic concept was totally different than Galileo’s
concept of sensory and empirical Relativity.

For example, the inertial observer’s sensory and empirical perceptions in Galileo’s Relativity, in order to tell whether or not he was moving, played no part in the abstract and mathematical version. The observers in Lange’s abstract model and in the Galilean transformations were merely mathematical and coordinate measurers of relative motion. Similarly, relative velocity, the distance traveled (vt), and the time interval traveled were indispensable for mathematical measurements in relativistic Galilean transformations, but they were totally irrelevant to Galileo’s Relativity. (see Chapter 14)

[7] For this reason, the Lorentz transformations must be considered to be embedded in Einstein’s expanded ‘principle of relativity.’

[8] As we shall later realize, most if not all of the artificial and antiquated conventions and concepts of Special Relativity are also irrelevant or meaningless with respect to such other physical phenomena.

[9] There
was a __physical__ reason why __physical__ reason was
there for Einstein’s mathematical requirement of algebraic co-variance for
every other law in any inertial frame?
There was none.

[10] This is
how Einstein (the mathematical magician) __indirectly__ accomplished the
impossible task that we described in Chapter 21E. With algebra, he simultaneously made the very
natural relative propagation velocity of light (*c* ± v) __absolutely__
*c* with respect to every inertial reference frame in the Cosmos.

[11] Einstein gave the example: “The same ray of light travels at 300,000 kilometers per second relative to the sun and also relative to the body projected at 1,000 kilometers per second” and moving away from the Sun. (Einstein, early 1917 [Collected Papers, Vol. 7, pp. 4 – 5, Princeton University Press, New Jersey])

[12] In
response, Einstein conjectured: “If this
appears __impossible__, the reason is that the hypothesis of the absolute
character of __time__ is false. One
second of time as judged from the sun is not equal to one second of time as
seen from the projected body.”
(Einstein, early 1917 [Collected Papers, Vol. 7, p. 5, Princeton
University Press, New Jersey]; see Chapter 21)
But we will soon discover from Chapters 26 and 28 that Einstein’s
concepts of the Relativity of Simultaneity (time) and Time Dilation are
empirically invalid.

[13] This ridiculous scenario was not unlike the famous children’s fable where the chicken Henny Penny was hit on the head by a falling nut, she believed that the sky was falling, she convinced the entire barnyard that she was right, and ultimately the entire animal kingdom was thrown into chaos…over nothing.

[14]
Einstein very skillfully blended these accepted empirical concepts (i.e.
Galileo’s Relativity) and his conjectured *ad hoc* relativistic concepts
together as the theoretical basis for his arbitrary and radically expanded
postulate of relativity.

[15] Such a
bizarre law would, *inter alia*, imply
a mysterious change where action occurred at a distance.

[16] Remember
that Poincaré postulated as follows: “*The
principle of relativity, according to which the laws of physical phenomena
should be the same, whether to an observer fixed, or for an observer carried
along in a uniform motion of translation, so that we have not and could not
have any means of discovering whether or not we are carried along in such a
motion*.” (Lagunov, p. 25)

[17]
Actually, it was much more than this characterization by Goldberg. It was really an *ad hoc* postulate to
achieve an impossible absolute velocity of light while mathematically turning
physics upside down.

[18] This *ad hoc* and artificial analysis turned
out to be his concepts of ‘Simultaneity’ (see Chapter 25), the ‘Relativity of
Simultaneity’ (time), and the ‘Relativity of Distance’ (length). (see Chapter 26)

[19] Again,
there is __no__ law of the __propagation__ of light *in vacuo*
relative to linearly moving objects.
There is only Maxwell’s law that light constantly __transmits__ at *c*
in a vacuum relative to such medium.

[20] This
statement was, at best, hyperbole. For
example, Faraday’s law for the induction of a current dealt with relative
motion, but not with the abstract motions of each material body or clocks. Nor did Maxwell’s equations deal with
clocks. It also turns out that Einstein
only invented his *ad hoc*, artificial and distorted concepts of
‘Relativistic Kinematics’ in order to attempt to keep time intervals and
lengths artificially and mathematically consistent with his two invalid
fundamental postulates. (see Chapter 28)

[21] On the
contrary, it turns out that __insufficient consideration__ of such
circumstances and such ‘difficulties’ by Einstein and others lie at the root of
the Special Theory of Relativity. There
were no real difficulties with electrodynamics (electricity) or EM radiation
(light) that needed Einstein’s considerations.

[22] As we shall soon realize, these forced rationalizations are filled with false premises, strained logic, misstatements of fact, conjectures, contradictions, non-sequiturs, and the like. Thus, the results are totally meaningless and invalid concepts.

[23] __Inertial__
motion merely __facilitated__ the intuitive descriptions and invariant
understanding of

[24] On the
contrary, as we pointed out in Chapter 5, inertial motions only provide the
most __intuitive__ descriptions of accelerated motions (mechanics). Descriptions of mechanical accelerations on
bodies with other motions (such as a rotating disc, a herky-jerky train or a
roller coaster) are also possible, especially with modern electronic
technologies, albeit they were much more difficult in 1905.

[25] Even Born, an ardent follower of Einstein, states that: “the root of [Galileo’s Relativity] is clearly the law of inertia.” (Born, p. 69)

[26] This misstatement of fact was not an isolated occurrence. Einstein’s Special Theory is filled with subtle misstatements of fact, non-sequiturs, false analogies, and other spurious attempts to make his theory appear empirical, logical and valid. We shall continue to point them out as we proceed.

[27] The
correct statement should be something like this: The empirical law of inertia only
‘mathematically’ and inferentially holds good with respect to an abstract
‘Galilean system of coordinates,’ and __cannot__ mathematically be demonstrated to be mechanically
covariant when abstractly translated by Galilean transformation equations.

[28] These
last misstatements assert that __curved
Gaussian coordinates__ for the rectilinear Cartesian coordinates. (see Chapter 40)

[29] Einstein’s generalized application of Galileo’s Relativity concept to all ‘natural phenomena’ was very similar to Poincaré’s 1904 generalized application of Galileo’s Relativity concept to all “laws of physical phenomena.” (Lagunov, p. 25) The main difference was that Poincaré’s theory was theoretically based on failed light experiments, whereas Einstein’s theory was primarily based on speculation and mathematics.

[30] Poincaré did not change the Galilean transformations to the Lorentz transformations until after Lorentz published his April 1904 treatise which contained his Lorentz transformations. (see Chapter 16) Einstein did not specifically and formally adopt the Lorentz transformations for his Special Theory until he supposedly derived them in Section 3 of his Special Theory.

[31] Einstein would not generalize his relativity theory to any type of motion (including accelerations), until late 1915 when he completed his General Theory of Relativity.

[32] Here,
again, Einstein is generalizing his assertion that “__classical mechanics__
affords an insufficient foundation,” rather than the much more correct but much
narrower statement that ‘Galileo’s Relativity and the Galilean transformation
equations afford an insufficient foundation.’

[33] In effect, Einstein was attempting to convince his readers that a desert is an ocean.

[34] As may
have already become obvious, Einstein often referred to ‘Galileo’s Relativity,’
or ‘Lange’s abstract version of Galileo’s Relativity,’ or the Galilean
transformations, or ‘Poincaré’s expanded concept of Galileo’s Relativity,’ as
the ‘principle of relativity’ or the ‘principle of relativity in the restricted
sense;’ as if they are all the same concept.
(Einstein, *Relativity*, pp. 15 – 18; 22 – 24) He would also interchange some of these
concepts with his expanded first postulate of Relativity, as if they were all
the same concept.

[35] Galileo’s Relativity was also neither relevant to the Galilean transformations nor to the velocity of light for all of the reasons mentioned in Chapters 13 and 14.

[36] This concept was similar to Einstein’s basic assumption that space is isotropic (the same in all directions), only repackaged with a different name. (see Chapter 20)

[37] As a
third possible argument, Einstein also asserted that his expanded principle of
relativity “appeals so convincingly to the intellect because it is so __natural
and simple__.” (Einstein, *Relativity*,
p. 23) But Einstein’s first postulate of
relativity is not at all simple, nor natural, nor does it appeal convincingly
to the intellect, and none of these ideas are a valid reason to apply a
material principle to anything non-material.

[38] This
statement is not exactly correct.
Lorentz, Poincaré and Einstein all appeared to make inertial reference
frames a __preferred__ frame of reference, because only relative to them are
all physical laws of nature (including light) the same within the context of
their theories. Thus, Einstein
theoretically exchanged one preferred reference frame (ether) for another
preferred reference frame (inertial motion).

[39] By now we have many scientists telling us many different assumed basis or reasons why Einstein invented his Special Theory. So we can generalize: One of these different conjectured reasons is as good (or as bad) as another.

[40] Of course, the transmission velocity of the photon will remain the same relative to its medium of a vacuum, but this is not what Einstein and Smolin were talking about.

[41] Einstein mathematically accomplished this impossible simultaneous task with his Lorentz transformations, the result of which he called: covariance. (see Chapter 27)

[42] __motions__,
we use __relative__ ones…” (Newton,
Principia, Definitions [Motte, p. 8])

[43]
Poincaré also stated that: “the velocity
of a body depends only on its __position__ and that of neighboring
bodies…” (Poincaré, 1902, p. 93) Chapter VII of Poincaré’s 1902 book was
entitled, “Relative and absolute motion.”
(*Id*., pp. 111 – 122)

[44] For
example, “the carriage may be at rest and the embankment may be moving. The observer on the carriage might say, ‘Hi,
guard, does

[45] For this reason, except for ether, it was identical to Poincaré’s principle of relativity after April 1904.

[46] Whether or not one can detect the motion of the Earth through space by observing a mechanical experiment on Earth is irrelevant to this principle.

[47] In the chapters to follow (and in other treatises to follow) we will further demonstrate the validity of this assumption.