D = Demiourgos (God), C = Consciousness, Q = Incipient consciousness occurring at N,W = World State, t =- past)To understand this blog you’ll want to begin at the beginning: HOME – Post 1, June 14, 2015). (glossary: N = Now
Summarizing So Far:
*The cause of time and existence is a conceptive, intentional agent.
*N(+W) is a monetary interruption of void, the natural condition of absolute non-being.
*Since existence requires a negation of void, N(+W) is an aggressive, violent act.
* The repetition of N(+W) is a new act: N(+W) is not a continuum. Time and being are presented each as a distinct state where previously nothing existed and are immediately annihilated. No two states of N(+W) coexist or otherwise there would be no change and therefore, no motion.
*N(+W) is an act of the only agent of cause: D. N(+W) is caused through the interruption of void according to a scheme, the logos, which is composed of four interimplicatory metacategories: Time. Being. Place. Change.
*A resonance of the force of intentionality – Q, that causes N(+W) remains within and throughout existence. Q is not created by D as is N(+W). Q is of (the substance of) D.
*The physical world (cosmos universe), is a mode of existence. All possible modes of existence are outcomes of the act of N(+W). There is not causal principles other than D, which alone, has the power to interrupt void to bring about existence. There are no effects of any cause other than outcomes of the act of N(+W).
*Q is in all things. Q, in some chemical complexes translates the matter of the coacervate in terms of the intentionality to preserve the body. This intentionality is ordered by the unity of causal intentionality, D. Since Q is of D, the intentionality to act is of D, prior to N(+W). The translation of the body into information by Q is also an act of intentionality, as is the act of D in configuring a body to memory through state-change.
*Q in a biological body which supports intentionality is a distinct self. The self in such a (living) body becomes epistemic through recognition of the logos. Conscious.
*A body (including brain and nervous system), is unique in the presence of Q, given into it as a self. The distinctive intentionality of each epistemic self after recognition of the logos is retained because Q as an element of D has its source in D which is not limited by time, as is existence.
*A body sustains a self in existence through information translated or transubstantiated from matter by Q. The material configuration of the body – which are part of the physical mode- which informationally support the epistemic self are: Perceptia. Conceptia (Memory configurations). Emotion. Together, as epistemic self learns, its physical body and the physical environment it is part of, the epistemic self builds an ontic self = a ‘self in the world.”
The self, epistemic or ontic, is born in but not of existence. The self is sustained as described above by the body. The Q that enters a protobiotic complex or a body on the verge of life becomes the life of that body. But this probably does not happen so much now since there is such an abundance of regenerating life on this planet.
At least, if it does so happen, it is probably as a substratum of nucleic acid formations that underlie the momentum of biological reproduction with which the planet hums. A single cell is all that is materially required for the awareness of being, the sense of the logos of time, existence, place and change, the categories of the form of existence.
At the level of a single celled critter, this logos awareness is of a very dim sort that expresses the intentionality of Q as the basic ‘instinct’ of survival. The motivation to survive is the attribute shared by all matter that has assumed an epistemic and ontic self through Q’s recognition of the logos in the place shared by self and its body.
The sharing takes place in virtue of the condition in virtue of the condition of Q not being material and therefore not extended in the plenum of matter: not extended anywhere, but is, as the intentionality of D as cause of the interruption of void in the presentation of N(+W), everywhere in existence as place. Q irradiates existence.
This is a sort of aether or intentionality that suffuses all of existence. Matter, on the other hand, is only one of the possible modes given to at least that part of existence we call the universe. A single cell, then, is a self, given the motivation to preserve itself by the presence of Q.
So we have a situation in which N(+W) is presented in series of discrete, inert states enduring briefly N: time, the only existing therefore, real time. Change occurs through the series. The concept of the series of N(+W) itself, is a construct of contemplative consciousness advanced far beyond the motivational intentionality of a single-celled self.
There is existing, in fact, no such series. The only existence is what occurs in the brief duration of the present: N. But within existence there is matter which is of existence and there is Q which is in but not of existence. In some configurations of existence of matter, the co-existence of such matter with Q in place is such that Q recognizes that matter as information.
Possibly this place is in the genetic structure of the nucleic acids. The primacy of the information Q recognizes is the translation of matter to perceptia which awakens Q to the logos of existence at N – the initial stage of the epistemic self which goes on to formulate perceptia into ‘objects’ of the self’s knowing.
Thus we have the awakening at N or Q/N more likely, of a conscious entity which is a self– both matter and not – matter. The consciousness of a self grows both according to the given material configurations of the body and the presence of Q, which is of D.
All existential outcomes are given by D. The intentionality of D which causes all outcomes in existence is not physical, yet it is an act. In D, because D is not limited by the conditions (logos) of existence it has given form to in the logos, the conceptivity of the self are both acts. Because of the constraints of N, they are both processes of Q/N.
The outcome of intentionality in existence is always a concept/intention/act of D in bringing about N(+W). Therefore, all acts are acts of consciousness. Therefore, because Q is D in existence, the act of translating matter into knowledge as perceptia and conceptia is possible.
It is very difficult for consciousness to comprehend time. There are two fundamental reasons:
1) a.Fully developed C is much slower than the instant N time occurs. This has been discussed above.
2) There is time and there is not time. Time N is a category of the logos and implies existence and is implied by existence. Therefore, when time is not, there is no existence. Void.
b). Time is not continuous. When time is past (almost immediately), it is not. When time is not, it cannot be the beginning of new time, because then it would be part of the new time. But the time is past – it is not, so it cannot be part of any existing thing. When time is not, there is not, no-thing. void. A new time must emerge whole and complete from void, bringing with it a new existence.
c) Consciousness does not act in void. Therefore, there can be no comprehension when time is not experienced. Consciousness as Q, can only act at N along with the existence it is given into.
d) Therefore time appears continuous as a constant. But it is not.
e) Since Q cannot act in void, it is impossible to apprehend the duration or period of time. But time must have a duration even if it is very short, or it would not exist. But in order to experience or measure the beginning and end of N, Q would have to act in void. But Q is given into existence which is necessarily subject to time and therefore cannot apprehend non-existence.
The difference between the intentionality of cause and intentionality of the understanding is, in the first case, intentionality and act are not constrained by time since cause is an act from outside existence. Since time does not apply, there is no process involved.
Intentionality within existence is limited by the logos to both place and the process of time: Q/N. Only Q is a process that forms behind the actual change of N(+W). This suggests that since the outcome appears before the intention to express by Q/N, that both the act first, then the intended act subsequent to the act itself indicates that both were predetermined.
In the latter case, that of intentionality of the understanding, state-change is in the ongoing configuration, electrochemically of the body – particularly the brain ongoing configuration is not directed bodily action. This electrochemical configuration of the brain largely involves memory centres.
But each individual cell of the body community, undergoes a similar process on a less complex and much reduced capacity. The same might be said for organs which function quasi-autonomously as a unit. A significantly large quantity of Q at each N are engaged in the translation of matter into memory.
In order to return memory into brain states, Q cannot perform this function because Q lies within existence. Only D can cause N(+W). Therefore, there is a communion on an ongoing basis between Q and D during N(+W). An overall intentionality consciousness is maintaining between D and the existence D causes.
The self is residual intentionality Q in existence. The mode of existence in which Q becomes first an epistemic, then an ontic self, is physical. Q in existence recognizes the logos by which it is limited, in the category of place. Recognition of the logos implies recognition of the category of being.
This was first of itself, as the known object, then of the translation of matter into the information of perceptia. The intentionality of D is directed toward void and existence. The intentionality of D residing in existence is limited to place. As Q and in the context of biological forms becomes life as an epistemic self.
This is as knowing its own existence, then as an ontic self beginning the categorical selection of perceptia and creating objects of kinds of perceptia, objects of knowing. In this stage, the self enters into the construction of ‘reality,’ and a knowledge of itself in that reality.
The objects of constructed reality are mostly, but not all, social. The construction of the ontic self is the learning of the accepted interpretation of the physical world, including itself in its body. The basic intentionality of the self in the world is not the unified intentionality of D, which originates outside existence.
This is rather the intentionality of the self to preserve itself within existence, which is learns to interpret as solely of the physical world. The natural law is ‘preservation of the self.” This is achieved by consuming the nutrients provided in its environment, largely in the bodies of other perceived selves, plant and animal.
The natural law is the violent law of predation (as Hobbes surmised). Existence is a violent act. It breaks through void. It bursts void apart to mingle in little particles with what now is. Void is nothing. It doesn’t even have peace because consciousness only requires peace.
Now consciousness is enslaved to the natural law: tear apart and feed upon the bodies of your fellow selfs. But void is not innocent. The violence of void is real but without consciousness, it cannot be intentional violence. Yet the blind violence of void also seeks to consume. To consume everything. To consume being.
The violence of existence gives birth to the violence of the self. As the self moves from the discovery of episteme into the physical world, it assumes the need to feed on that world, even as it constructs it: to dominate, to pretend its reality as an infant of its own imagining, to dominate and above all, to feed.
Preservation of the ontic self turns to greed, to the trough wherein float the torn bodies of other selfs. Two hundred millennia more or less is not so long a time. The ontic may yet end by feeding upon the last torn pieces of itself.
MORE TO FOLLOW OF THIS INVESTIGATION INTO TIME & EXISTENCE
More to follow of this investigation of Time & Existence