To understand this blog you’ll want to begin at the beginning: HOME – Post 1, June 14, 2015). (glossary: N = Now, D = Demiourgos (God), C = Consciousness, Q = Incipient consciousness occurring at N,W = World State, t =- past)
May 8 Cont’d
Matter is given directly at N in its various patterns but consciousness is process involving a succession of N. When consciousness is process involving a succession of N. When consciousness is intentionality of action, the subsequent action is given at state-change before the process of intentionality is complete.
This is followed by another process of recognition when consciousness is of contemplation, there is no action of physical state change other than Q translating brain configurations.
The sense of self – not the epistemic of existence, but the sense of being a distinct mind in existence, comes through the building of the ontic self. If there is to be survival after physical death, it would have to be through retention of the sense of the ontic self.
This retention is not memory because memory relies on Q engaging the material configuration of the brain. It must be something that is retained in either Q along, or the epistemic self-sustained by Q.
To consciousness, the world is the physical world, which, to the self, is the immediacy of perceptia. These perceptia are composed Q/N into, ‘objects.’ The current narrative has it that this composition is a function of the brain. But this theoretical line is incorrect.
This is because the brain is, of course, in that same narrative said to be material. If there in reality is such a thing as a ‘brain,’ it is, therefore, inert at N, which is time, the presentation and the limitations of existence. Therefore, the brain is physically incapable of motion and change.
The formation of objects from perceptia is a process of the only activity within existence – Q. Q is the intentionality of the causal agent of time and existence – D – which is given residually into existence at N.
It is important to remember that all motion or functions of motion are in actuality, massive, down to minute, shifts or alterations in the field of physicalia, which is a complete plenum, limited only by place and time. Minute rearrangements locally in physicalia, given over N, account for motions such as oscillations.
As well this includes forces such as electromagnetic attractions. All motion is given as change in the state of existence insofar as it pertains to the physical universe at N. The brain, though it appears to emit waves and undergo chemical activity, is actually inert at N.
At N there are two acts, both given by D:
1) State change of all existence including physical existence.
2) Q, the part of the intentionality of creation given in existence.
Q is in existence, both not of existence. Q (as shown earlier), is of D and is therefore not created. In existence, Q recognizes the categories of the logos, improving to incipient consciousness. When the epistemic self begins to sort perceptia (selecting according to Socratic kinds) into categories, it is acting over N as intentionality.
This act of intentionality implies an understanding of what the object is that perceptia must conform to. This conformation of perceptia is to the perceived object.
Individual Q at N is separated from every other Q by place, but it remains a unit of residual intentionality and consciousness of D. The epistemic self built by Q is maintained by the intentionality of D in the act of creation. The ontic self is also maintained by D as successive states of the brain over N, each altered in tiny detail so as to present change over N.
This appears to us, therefore, as motion. It is the inert states of the brain that Q recognizes as perceptual information and categorical memory given at N(+W) through the intentionality of D. In dreaming it seems that the world is presented to the dreamer, not through the medium of perceptia but as complete events.
She becomes an actor in the drama and at the same time, is observing as an audience, the drama the dream plays out. The drama appears as real, nonetheless.
If void were an endless, flat prairie, existence would be a relentless wind sweeping over it. Existence would be everywhere at once. For the duration of N. Q is the very impulsion of that wind, the intentionality within the wind. So where simple bodies are developed into complex communities to the point that the complex as a whole can be directed by a brain and central nervous system.
Q – the intentionality of being in being, irradiates the whole as well as attending the individual cells. Once Q is given into a protobiotic molecular complex, there is a transformation in that complex and in Q: the complex receives the intentionality of life, which is the intentionality to preserve itself.
Q advances to recognition of the logos, which is the beginning of the self. A knowing. This knowing of self also encompasses the unified community of cells with their nucleic acids, organs with their functions and secretions and the brain and nervous system.
There may be two windows that allow for the freedom of understanding even if all existential outcomes are given at N:
1) The interpretation by the epistemic self of perceptia into categorical kinds.
2) Intentionality of the ontic self to build understanding – ie to know.
These considerations are subject to the condition that Q at the instance of N is residual intentionality of D in existence and is therefore subject to the categorical stricture of the logos: place and time. Place, particularly is further limited in physical existence (there may be non-physical modes), to an ontic self of a biotic complex.
In dreaming, the sensory centres of the brain, those centres that are in effect, changes in configuration as a part of the physical environment that includes the body and brain, are reduced in the intensity of their presentation at N. This would appear to us as diminished activity.
But the brain still presents changes in configuration, however weak. Q translates these into perceptia which the epistemic self treats as it does perceptia translated from the matter of the brain and the physical environment of which the brain is part.
What the brain is configuring on, is not the physical environment of which it is an extesnsion but states that are given at N independently of changes in surrounding physicalia. The perceptia Q translates from the brain do not seem (always in retrospect ) so much perceptia as whole events not requiring selection and categorization.
It is as though the epistemic self were a theatre stage. The fact that such events are given through the brain at N(+W), would appear to suggest an underlying meaning in the process of perception that is missed in the quantity of perceptia Q generates for the further process of understanding during waking moments.
But even while one is awake, there are perceptia that have no source in sensing the physical environment. One can close one’s eyes, for example an imagining dreamlike events as well as faces and objects, all of which can only be generated by Q. The intentionality of Q in the epistemic self is focused on judgment.
First this is of perceptia selected as objects of categorized forms and then later and increasingly of conceptia. This, more as the self recognizes being in the world. The ontic stage. The prime principle is that all outcomes of the world as states, at least, are determined. But imagination and thought are not states.
Imagination and thought are acts. They are acts of the self as recognized through the logos. But is not intentionality – as has been argued, as a form of consciousness an act and not a state? And it has been shown that intentionality to act in existence, is determined.
Indeed it is. But that is so because intentionality to act is directed toward the outcome of state change of N(+W). Therefore intentionality toward any change of state must follow the actual states changed. This, in fact, is what occurs because conscious processes of Q acting over N are subject to the limitation of time.
While the cause of a state as well as the conception and intentionality contained in that cause as act are not so constrained. Therefore intentionality in existence is slower. The conscious recognition of it is slower still than the actual state change at the N which begins the outcome.
But understanding, which is built by Q as the epistemic self, involves outcomes as states only in the act of recollecting conceptia from brain configurations as memory pattern. In order to recall conceptia, the epistemic self must to some degree, know what it wishes to recall.
This requires, it would seem, a certain autonomy of the epistemic self from a state outcome (of the brain).
More to Follow Of This Investigation of Existence.