Sept 6(To understand this blog you’ll want to begin at the beginning: HOME – Post 1, June 14, 2015). (Short glossary: N = Now, D = Demiourgos (God) C = Consciousness Q = Incipient consciousness occurring at N W = World State
But there remains the fact that failure of brain function results at least in loss of memory: short term and increasingly long-term. It appears that failure of short-term memory seems to often result in the understanding replacing the short-term memory with memories of the deeper past as current conceptia, thus allowing C to retain an identity in the world, albeit as the child she once was. But often as dementia progresses, this too fades until C is essentially removed, (as in death), from the physical world.
Does the loss of memory with brain failures, indicate a causal relationship? No. As demonstrated, physical states cannot act and therefore cannot cause. But the physical brain state is a pre-condition of Q. The brain state is given at N. Even if that state indicates declining function, Q is still most likely given. But if the decline in function over successive brain states delivers a loss of memory, the understanding that coalesces about ongoing Q, since it involves an act that requires an object, must replace the perceptia in the categorical standing of earlier CONCEPTIA. C turns inwards as it is increasingly confronted with a confusing world.
Now, when that brain ceases to function altogether and further brain states presented at N, change only in the direction of physical decay, what then happens to Q?
The realization that physicality consists of two and only two essential, inertia and extension in place, brings forward the idea that the other member of W at N whose essential attribute is recognition of the logos. As a result, the understanding with its ‘here’ – ‘there,’ condition, can be considered the only actor on a physical stage. It’s almost as though the human C were in its infant stage and given a toy to play with, which she could both amuse and educate herself. Remember, only D and C can act and affect change in the universe. The toy of course would be the physical universe.
> Q is given at N along with W
> W is therefore composed of Q as well as physical states
> Q is given to physical (brain) states but is NOT a physical state but a moment of recognition of the logos (self-awareness). Q is not
formal understanding at this point but is the primitive activity of which understanding is made up.
> Successive brain states cannot be the CAUSE of Q, because physical states cannot cause anything. They are inert. Therefore either Q
is given completely independent of brain states or Q the activity of brain-state succession throughout void in and out of existence
since the brain differs in complexity between species and individuals with the most complex activity and development apparently given
to humanity, coupled with that species ability to formalize categorical structures and communicate these through an equivalent means
of complex vocalisms, it would be reasonable to expect that there should be a well-grounded relationship between the complexity of
the brain, with its centres of special activity relating to specific mental phenomena as reported.
Death is a change in physicality. The failure of one or more vital organs causes a domino-like failure of the whole, often total collapse. A living body is an almost but not quite, community of many specialized structures comprised of smaller, more specialized biological structures within the given organ. There is intercommunication among the parts of the whole. But this communication is chemical and electrical, according to the change of structure, all GIVEN at N.
A true community, on the other hand, is social, according to INTENTIONAL communication (language among the parts). Not all species are social. We can only conclude that the structure given the brain, along with its state-change through N, is necessary for the DETECTABILITY of Q if not for Q ITSELF. This Q is a very important difference. Either at death: Q is cut adrift, devoid of all contact and communication with physicality
Q terminates with the death of the brain.
Physicality – extension in place, is considered, ‘NATURAL,’ along with attributes of extension that are supposed to give rise to energy and motion. This is basically because conscious extended bodies only PERCEIVE other bodies that are also extended or are CONCEIVED (ie: sky, ocean, etc) – as extended.
In other words, our senses limit our concept of what is natural. Because of this limitation, we are led to conceive of consciousness as physical. But consciousness is NOT physical. It is AWARENESS, something that has no extension and is not inert. Consciousness is ongoing recognition of LOGOS: Being, time, place, change. Both time and place imply CHANGE in this way:
(Time: What is ‘now’ is not ‘then’ and not what is to be
(Place: What is ‘here’ is what is ‘not there.’
The recognition of CHANGE implies at least a brief memory of BEING as it Is and not what it WAS.
Being is created at N. It is necessarily KNOWN as created because there is no pre-existence before N. N itself is created out of the fact of null-pre-existence of VOID. Neither time nor any of the rest of being can be before it is and that means it can only be once. Each new appearance of time must be superseded by the annihilation of the time before it or there would be no past or future. Void swallows every moment and everything that is at every time that comes out of it.
There are at least two modes of being: stuff, which includes particles and space and consciousness or knowledge, which begins as a vague recognition of the four categories of the logos and expands from there through memory and the categorization of sensation by means of free judgment.
Stuff, or physicality and consciousness, are both given at N. From a physical point of view, it appears that consciousness is dependent on stuff (the brain), both for the manner of its activity and for its vitality. It appears to be epiphenomenal. Our sensory perceptions are given to us by our stuff – our body – our nervous system, as a relationship between ourselves and physicality. But the relationship ACTUALLY OBSTAINS between our physicality and the physicality of being surrounding us.
But consciousness at N breaks down into its elementary form Q, which is GIVEN at N, as is a physical state, such as that of the brain – BUT where the brain comprises a part of physical being as an inert state at N, Q, on the other hand is an ACT OF RECOGNITION of being: the logos as an act. This recognition is completed over the duration N (creation) –>N (annihilation). Recognition – ‘re-cognition’ that is, to repeat the act of knowing, can only be achieved by Q which RECALLS as its essential quality, ITS OWN BEING.
> This is the basis of memory.
The brain, as an inert physical state at N cannot act. But this act of knowing, the seed of consciousness, cannot be an epiphenomenon of an inert state. It encompasses what physical stuff cannot do – it ACTS. It’s action is an act of KNOWING. Given the intentionality of the agent D of time and being, the obvious link between rapidly changing brain states in the N succession must connect with consciousness. But this link cannot, due to the immobile condition of physical states at N, be CAUSAL! so what is it?
Thus we come to the first occulusion: is it some kind of cosmic joke, or what? We, thinking in physical terms, have come to firmly believe the mind needs the body. But the reason leaves us baffled.
The logos is given to all consciousness. It is the same for all consciousness. it is both necessary plus its four categories are categories of experience as well as formal. Human consciousness recognizes the structure the logos gives to being – at least some human consciousness does. It arrives in other consciousnesses as such sensations as awareness, causal capability and the perception of time as lapsing. But in most consciousnesses including more human consciousnesses, its formal nature is not understood.
The logos forms the basis of understanding, the distinguishing of like-ness in perceptual forms, principles of coherence and division in perceptia. These principles cannot be taught. They are representations of place and change and must be gradually recognized. All these processes are accompanied by the action of a given succession of specific brain states: the general opinion says, ‘CAUSED’ by them. But as demonstrated earlier in this inquiry, this cannot be the case, as all world states are isolated and inert. The actual cause is the agent who or which determines each and every state of existence.
Our (human C’s) perception of the action which we call, ‘nature,’ is that it is rational. By this we mean that the underlying elements of nature adhere to physical consistencies we call, ‘laws.’ Any such consistencies are entirely due to the interactions of elementary particles according to their several attributes of force, energy, spin and so forth. The overall perspective is keenly rational: attributes beget cause and effect, following as naturally and unexpectedly as a flint hand axe striking a spark from a stone.
This rationality follows from the understanding’s recognition of the logos with its synthetic a priori, categories from which all other categories, true or false, follow as a subset. The ACTION of the understanding is given by the successive Q at N. Q itself is an elementary act over the duration of N–>N and is not inert as is the brain state. But the successive change in specific brain-state configuratins appear to be necessary for ongoing memory.
Since brain states are inert at N, their contribution to such necessary conditions for understanding as memory and perception must not be due to activity but rather to GEOMETRY. All this would appear to be supported as by all the components of the body by the action of caloric combustion and the resulting energy – but these too woule be world states given as is every state in the cosmos, by the agent of time and existence.
Being would thus appear to proceed according to its attributes as a necessary result of the interaction of these attributes alone and this procession dictated in our understanding by the logos is entirely rational. So it is – but in its primary assumption of innate governance according to attributes, entirely mistaken.
The error of naturalism is exactly the assumption that existence, including what we call the, ‘universe’ or ‘cosmos,’ down to our little planet, as well, perhaps others, that contain curious biologic forms we generally call, ‘life,’ is a CONTIGUITY that time is simply a measurement of motion in space that differs with distance and speed throughout parts of the cosmos. But basically this cosmos always exists and that time is something that happens WITHIN it.
But this is a mistake. Time is ONLY one thing: NOW. It happens when there was no time, no preceding now. It happens out of absolute void: out of absolute NOTHING. Before NOW thee is nothing when NOW is no longer, there is nothing. When is new NOW suddenly happens, it brings existence by virtue of its own existence. Existence is brought by NOW, HERE as well as THERE. As they say offhandedly, ‘everywhere.’ Each existence presents all that is as a motionless state of all being and is gone when NOW is gone. If there were motion within a state, the motion would multiply NOW within a state, infinitely. But NOW is only once.
A state never changes throughout the duration of NOW. NOW IS EXISTENCE. There is ONLY one state of existence at NOW. CHANGE is brought about by the appearance of anew NOW, out of the void. The rapid succession of NOW disappearing into the void and instantly a NEW NOW appearing, changing the state of existence to a NEW state IS motion. Like frames in a movie reel, this is the ONLY motion given to the cosmos and all being. The only properties given to physical bodies are inertia in the NOW state of existence and extension in the ‘everywhere,’ or PLACE.
These four principles of BEING, TIME, PLACE and CHANGE, comprise the four necessary categories of existence: the logos which underlies existence (as Heraclitus suggested). Existence would have to pre-exist itself in order to create a principle that would regularly bring itself into itself. Moreover, in order to overcome absolute nothing. To do that of its own nature, it would have to pre-exist its own expulsion of void – that is, exist when nothing including existence yet exists.
Existence and the NOW that makes itself possible must be created therefore by an agent that stands BEYOND by an agent that stands BEYOND the parameters of void and being. This agent does not create chaotically but rationally – an ordered series of temporal states of being that can be apprehended by minds seeking to understand how the universe works. In order to overcome void, this agent must INTEND this overcoming of something where there is absolutely nothing. The will of this agent is demonstrably to create a RATIONAL existence and not just a higgledy-piggledy chaos.
The difference between the two base KINDS of things, or, at they would be called in medieval philosophy, the two SUBSTANCES presented to human C, gives us three points as which investigation is occluded or made possibly impossible.
OCCULISION 1): What is the relationship between the mind or ‘mental events’ and the working of the body – specifically the brain? The basic difficulty lies in our inability to observe mental events directly in others. We use the perceptible tools or behavior and language to understand what these events are in relation to similar events we had had, but this is not direct observation. We can only interpret. When we come to try to explain mental events of our own, we likewise express them in terms of categories accepted in linguistic terms as part of the social world.
We cannot explain the nature of a thought beyond the linguistic terms as part of the social world. We cannot explain the nature of a thought beyond the linguistic fact that it is a thought. We can describe its contents and perhaps its meaning in terms of categories but we cannot explain what a thought actually is, other than the fact that it is not physical: it is not extended, takes no observable shape. There are many who sincerely believe that a mental event is actually a synapse or series of synapses.
But this over-simplistic claim clearly ignores the categorical fact that mental events are not the same KINDS of things that physical objects are. Others make the claim that neural activity in the brain CAUSES mental activity. But physical activity is, in reality, a succession of inert states given at N. Because of their frozen condition, plus the fact that each existing state stands isolated from non-existing past and future states cannot cause anything. Only the agent of time and existence and the intentionality of conscious understanding can affect physical states at N. The fact that C CAN cause is the subject of:
OCCULSION 2) How can a non-physical thing like a mere intention, motivate a physical condition, such as its own body and through it, the elements (stuff) of the physical world?
The makeup we discern of the world is of stuff, including space. We ourselves are composed of stuff. We know of stuff by means of our stuff, parts that bear a relation to stuff and the activity of stuff around those stuff parts of ours doing the sensing. This is the weird part: what is this business of ‘knowing?’ We know it is necessary for finding food and shelter, etc, in a world made up of stuff that goes on about its business of relating to itself in a very unaccommodating way, unless we discover means of manipulating it to our advantage. Otherwise, we are helpless and at the mercy of a world of stuff that just keeps on bombarding itself and composing and decomposing quite thoughtlessly.
So we learn to manipulate stuff and in order to do this, we learn what stuff is, its various attributes that make stuff what is and what it does. This is called ‘knowledge.’ But in reality, stuff has no attributes other than it is inert. It is there – including our stuff selves – those parts of stuff we very loosely can be said to occupy. All the motion and attributes we think of stuff as giving itelf, is not.
What is, is some agent, creating a new world of stuff including ourselves moment by moment, state by state. There are no attributes of electrical attraction, speed, force, energy, mass and so on, that make the world run the rational way through chaos, that it does. None. So our conceived knowledge about the world is not true knowledge. Therefore it is not knowledge. True knowledge is, as Plato suggested: RECOGNITION.
The creating agent composes at each moment of now, an existence, a ‘world,’ as we call it, or a ‘universe,’ that did not begin with a big bang in a place that existed before it itself, existed. There may have been a bang composed of dense, localized stuff and there may be similar beings being created in distant reaches of a larger existing world that is created every ‘now’, (N) moment. But the truth is, the TIME and the PLACE they happen in, are being created moment by moment by the agent of creation and the CHANGE in appearance of this EXISTING
stuff is the form of the template of what is being created by this agent of demiourgos. (D).
True knowledge consists in the RECOGNITION of this form: the LOGOS.
D creates and knows what is created before the act. The form of creation is in the LOGOS of the act: Being, Time, Place and Change. But there is no RE-cognition without that which knows AGAIN what is created. Therefore along with stuff, there is something in the world of stuff that has to be WITH stuff but is not in its pure self, stuff, that part of stuff that is called a brain and nervous system, even that part of very unicelled primitive stuff that hasn’t a developed nervous system.
This something, consciousness (C) that is WITH but not OF stuff, begins as a spark (Q) of recognizing action at the duration of the N of creation through the N of annihilation, C’s forming spark at every N, RE-cognizes what is given: the knowledge of its and the world of stuff’s CREATION and goes on N by N through Q by Q to be GIVEN the capacity to build its understanding of the world of stuff. The ability to judge forms and kinds of stuff or categories and to judge how they change. This secondary knowledge arises through the re-cognizing spark Q of the logos.
Q recognizes the logos because Q is a tiny given spark, A PART OF THE VITALITY OF THE AGENT OF CREATION ITSELF THAT IS IN THE CREATION. As it is given as the beginning of knowing, it can develop this beginning through the freedom of judging what it perceives through its body – stuff and setting the categories it CHOOSES to set.
This is to say, the possibility is given for understanding with Q. It is given into the location of the body itself but is not OF the stuff that composes the body – IT IS OF THE CREATOR D, ITSELF. Therefore it is given the capacity to change the state of its body at N. Through that ability, the capacity: that is, the freedom and will of the understanding to create locally from within existence. In that explanation a solution can be found for occlusions (1 and (2.
There remains the greater occlusion; occlusion (3 – death. Recognition is memory. Q retains memory of the logos plus a particle of its understanding as memory.
It is, of course, a speculation that consciousness is OF – not just given by, but OF the agent of time and being. But the suggestion does provide a workable solution to the question of occlusions 1) and 2). But that is scant reason to draw a firm conclusion. After all, science itself is composed of massive documentation backed up by hugely extensive experimentation all directed toward the questions around our universe: How did it come about? What is its composition? How do its parts relate to each other to make it express itself the way it does? What forces will determine its possible future and how?
Yet, although the large body of study coheres logically, science is at its root, based on erroneous assumptions about time and existence. It is far weightier than the suggestion I (admittedly rather brashly), put forward on the previous page. But there remains the problem of state inertia at N. The rogue nature of C which, at its particle form, also appears at given at N, not as an inert state, but an action. Q is NOT physical and it is NOT inert, as is the physical stuff that otherwise composes existence. It is a particle, a beginning or a seed of C which is comprosed of knowing – truthfully or falsely.
Out of this rises understanding with the ability to judge perceptia and conceptia in terms of their own innate capacity to conceive – a memory of creation, perhaps – forms that have no physical existence but are nonetheless real because they too exist and collude with other forms to create a coherence of understanding and thought – either sane or insane. Understanding could not be understanding without the FREEDOM of the consciousness to make judgments concerning perceptia and conceptia.
Physicalia – stuff- is given in a state of all existence at N. The state, down to its tiniest parts, is frozen motionless for the moment N–>N consciousness in its embryonic form Q is also given but is not frozen. It has action and the freedom in its earliest form to perceive, conceive, judge the elements of these, into sorts, kinds and categories. Such a given freedom would naturally eventually become the basis of intentionality. Conceiving and sorting into categories also implies incipient memory – even if only continually falling back on the re-cognition of the logos – a form dementia would ultimately trend toward, although conceptia always remaining conceptia and require a memory, albeit reduced to cohere world state-to-world state and Q to Q.
The only step left of further memory reduction would be stupor and coma. Which would suggest the geometry of rthe inert state of the brain would have to be of a precise sort to support the ongoing memory capacity of Q. This speaks to occlusion (1 and the kind of relationship obtaining between the brain and Q.
MORE TO FOLLOW OF THIS INVESTIGATION OF EXISTENCE