Unpublished Words From Elsewhere 57

October 1 (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)

Here is how I believe. The dilemma of consciousness and stuff can be resolved:

The world of existence is a plenum. There is no true vacuum in existence. The only true vacuum is absolute nothing or the void. At N, the world of existence which is comprised of stuff as particles and space, which is an elastic medium through which the positioning of particles can be rearranged at N. The density of space itself can be altered at N. The world of existence is thus a nearly infinite blob of viscosity in which at each N, the positioning of not only particles within space. But space itself can be changed. The blob of physicality is given into PLACE.

The overall category of ‘where,’ in TIME, N at which post-immediate moment it is annihilated IN TOTO, thus CHANGING in respect to its own being and in respect to a possible new creation of a new W, following. When c is given into W, therefore, it is given into physicality. It is given at N into a locals of physicality first as a re-cognition of the logos – the awareness of itself as existing here and now and HAVING EXISTED in a here and now, or memory through successions of creation and annihilation at N. (N–>N).

This embryonic Q GIVEN TO STUFF at N combines the changing physicality of the stuff at Q’s locale of W with a cumulative memory of each Q which will, over successive N, become knowledge of its locale as self. Understanding of perceptia through judgment and category formation into the conceptia of the social world. Change through N-succession, allows the stuff (locale of C) to accommodate to the growth of C and C’s intentionality which determines the change in C’s locale, the brain.

Both the elemental C of N to Q (which builds memory and understanding) and change in the states of the brain to receive Q, are given by the agent of change at N. BUT ONLY Q RETAINS ITS IDENTITY THROUGH VOID TO THE NEXT W. This allows for the social conception of an historical world as it appears in specific locales of stuff: living bodies. This historicity is not only formal, but retained by all living organisms as awareness of self.

The key point to keep in mind here is that the agent of time and being has given intelligence that survives past ages through void into physical stuff of the universe that does not survive. This stuff BECOMES intelligent for its lifetime, even when damaged to the point of destruction of accumulated memory. IT RETAINS MEMORY OF THE LOGOS.

OCT 2

There is no existence in absolute nothing, the void. This means that no incipient consciousness (Q) can, as an existent given at N, pass through the void. At N, a NEW world of existence and its impossibility endures beyond the categories of possibility and its negation. This means that a NEW Q is given into the physicality of W at N. This giving of Q into the stuff that is the brain, without itself being stuff, is expressive of two cognitions: the logos and the EXPERIENCE of previous existences at N – even as it experiences the new N. Out of these cognitions, understanding develops.

This is not determinism, because C has the freedom of judgment. Otherwise C could never be responsible for her acts or thoughts. Q’s memory traces must be preserved by the agent of being and given into the new N. But these are Q’s experiences comprising Q’s judgments, NOT those of the agent of time and being. This gives rise to questions of C’s nature and why it is given AS (not HAVING as an attribute but actually BEING) the capacity to make judgments about the world and form categories based on these judgments.

Oct 3

ALL judgments have their ultimate genesis in the re-cognition of the LOGOS. The logos comprises four metacategories: Existence, Time, Place, Change. These categories are EMPIRICAL, that is they are formed in prejudgmental consciousness as re-cognition or innate knowledge. Each category implies the other three, thus they are also necessary. From existence, which is A PRIORI known by consciousness, the sub-categories applied to perceptia and conceptia follow: IS, IS – NOT, POSSIBILY is or is-not.

Oct 4

Primitive consciousness doesn’t get this far, formally. But it has an intuitive, many would say an instinctive sense of IS and IS-NOT as judgments of the surrounding environment which breaks down into objects, which, of course, are composed even at that level of categories from perceptia into conceptia. When a pike snaps at a lure, it makes an error in judgment and mis-categories the lure as something yummy. This illustrates the freedom of the understanding at a primitive level. When Q is given the elements of C, logos re-cognition and cumulative memory, that memory is of some THING.

Memory is conceptia formed by judgment of former perceptia. This judgment would have to be given in the composition of Q or understanding would never result. The ACTION of judgment is given as part of Q by the agent of being into the inert, that is, UNCHANGING brain at N. The immobility of the state allows the brain to receive Q, otherwise there would be no single condition for Q to obtain a relation with.

We are, in our bodies, essentially stuff. Our neural apparatus is continuous with stuff since existence is a physical plenum of stuff, including space. C, however, is NOT stuff. Only C recognizes the logos. Through recognition of existence and the objectification of that recognition, the understanding can organize the jumble of perceptia into unities or objects, which are then categorized as kinds, bearing attributes which involve IS and IS-NOT: A IS an X. B IS an X. C is NOT an X and so forth.

Oct 7

Physical existence is an ever-changing soup.

Oct 8

It does not RE-place void at N because void is the absence of place and of time and therefore existence. But the act of giving existence, place and time (N) which is the ONLY time) would have to mean that for the duration of N there is no CTUALITY of void. But it remains POTENTIALITY until N terminates. This termination of time, place and existence is too, an act of intentionality, as was the given-ness of N (+W) in the first place because of the impossibility discussed earlier of N (+W), pre-existing itself where there is only void.

Therefore, death is the annihilation of N(+W) as an act of INTENTIONALITY which results in the ACTUALITY of void. Within the context of N and existence, death is thought to be annihilation of person. But ‘person’ is a state of matter or stuff which is NOT MAINTAINED over a period longer than N, but rather is annihilated WITH N.

Over a period of creations of N and W is thought to be a unified person. This is an error. ‘Person’ is a concept of category formation of the understanding. The understanding arises from the expansion of memory in Q which itself is given as a recognition of logos into a specific locale of stuff: the brain and nervous system. We ERRONEEOUSLY SUPPOSE THAT UNDERSTANDING IS AN ATTRIBUTE of stuff in the specific locale we call the ‘body.’ But it is not. C and its aspects of memory and understanding, is NOT STUFF. Therefore it is not an ATTRIBUTE of stuff.

C is an act of being GIVEN INTO stuff (the brain) at N. Any alteration of the brain corresponds with an alteration of Q at N and subsequently, with the understanding. This correspondence is NOT causal because stuff (brain) is in fact, the correspondence between the ‘happening’ of Q and the change in the brain-state at N must be GIVEn as SIMULTANEITY (both happening at N) between that state and an aspect in the GIVEN ACTIVITY of perceptia, conceptia and memory of Q.

Once again we are faced with the question of determinism.

But another point to be considered here, is, if the above simultaneity is the case, then what we normally conceive of as death of a person is really a re-given change of the state-locale into which Q has been given such that Q no longer is given where a specific state has changed.

Nothing is anything until it is KNOWN to be something.

Why?

Because existence is a plenum of physicality. Stuff. Existence is UNBROKEN BETWEEN THE STUFF OF THE EYE, THE STUFF OF SPACE AND THE STUFF OF DR JOHNSON’S ROCK ON THE SIDE OF THE ROAD. It Is all the same stuff, patterning in different geometrical relations; new stuff, new relations with each new N. The true extension of stuff is PLACE, not space, which is simply more stuff. Attributes that are though to be a particles, such as ‘spin,’ are not attributable to stuff at all but rather GIVEN relationship changes in PLACE (not space) at N. Because existence is in thus manner an absolute broken plenum, THE EYE IS PART OF THE SPATIAL DISTANCE IS PART OF JOHNSON’S ROCK.

Therefore, existence is contiguous stuff. The patterning of stuff is possibly infinite, intentional at N. But portions are organized from perceptia by the understanding into conceptia – or the act of objectification. It is the CONCEPTIA of stuff that is the actual object perceived, and as CONCEPTIA is known by C.

Oct 9

So your eyes, your nose, your ears, the particulized ambience to which they are attached, with brain and bone – all of existence, are all joined and called, ‘physical being.’ This is sort of a cauldron of soup, stuff: physicality taking the given proportions and shapes that shift at N. Space is not a scarcity of stuff into which void rushes to fill the interstices. But rather it is a gathering of fine-ness that provides an elasticity in the overall pattern of stuff that is congealed here and made finer there in geometries.

All given as N. Only consciousness differs from the greater soup in the cauldron. Consciousness is given, added to the soup, the viscosity of existence as something that is like a spice in the soup, that adds something to it but not in the manner of becoming PART of the soup. Here the metaphor ends, because C, although it gives up a changing quality to the contents, stuff of existence, Always REMAINS DISTINCT. Salt in soup, for example, is just more stuff that changes the ambience through particle interaction given at N and called in our social vocabulary, ‘chemistry.’

The soup of existence – stuff- is immobilized as a STATE at N. But C, which is given to the state of W in locales of patterning (brain), is a happening, an act of recognition, not only of the shape and containing quality of the cauldron itself, the logos, but also an act of OBJECTIFYING its own separateness and judging the tumult of physicality into things and KINDS of things (perception). The understanding accomplishes this by recognizing that it exists WITH the physicality of stuff but is not OF it. This bifurcation of self from nature, is essential for nature as object.

Only C can do this, not the stuff that C perceives and forms categories of, conceptions of. This objectification of the soup of being depends on the duration of the particular pattern of being. C as Q is given into it at N. Although there are changes in the STATES of the particular locale of the soup of stuff that comprises C’s body and brain over succeeding N, during the acts of judgment and objectification of ambient stuff, these changes in immobile states are not the ACTS of C themselves, or, as say, Lucretius supposed, actions of a finer kind of stuff.

Stuff has no kinds. It is all the same thing but extended at N in different patterns. The only attribute of stuff is extension in PLACE. Why the activity of Q and through Q’s cumulative memory and growing understanding, seems to result in changes of body/brain states. This is socially explained as ‘neural activity.’ it cannot be determined with any precision beyond guess but apparently: a) It is NOT CAUSE in the direction of stuff of C, because of stuff’s inert quality, the only attribute it possesses other than extension. b) It may be changes in body/brain state brought about in next N by Q in the preceding N, and c) These state changes seem to be a necessary condition of Q being given into stuff in the first place. The relationship between Q and body/brain remains occluded.

But three items are certain: Q is given directly into and does not arise out of stuff. It is not a PRODUCT of existence. It is an UNDERSTANDER (right or wrong) of existence, a judge of being (is or is-not). C can CAUSE local state change (body) at FUTURE N (occluded. The brain is necessary for Q activity in the brain’s locale at N, (occluded). (See Aug 13/14)

Very likely the necessity of simultaneous brain/body states with Q at N lies in the proposition that C is given at N into specific stuff locales and geometries and therefore, as an existent, must BE conscious, ie perform the act of Q – primitive, atomistic awareness at N alogn with the stuff of existence while stuff itself CANNOT act. The action of Q of course, differes from stuff’s change from state to state – which is not action inherent in stuff itself, but Q’s action (awareness memory) is inherent as the ESSENTAIL ATTRIBUTE of Q. Even if the enduing judgments of the understanding are false, they are still actions of a summary of Q.

Oct 10

Physical existence is a plenum without vacuities, interstices. Think of it as an infinite oily soup. What appears, for example, to us to be a particle, is a denser, local concentration of existence, which stretches the physicality of existence in the particles immediate environment to a thin membrane we call, ‘space.’ Attraction of the ‘electromagnetic force,’ between particles such as electrons and protons is positioning within the world given as a state at N.

Motion is given change of existential states of the world; extension is thickening and thinning of the soup in locales relative to each other. Existence of course, would necessarily be a contiguity of at least place. If void were left in intervals of existence, it would tend to devour being at the boundaries between not-being and being, causing being to shrink almost instantly to annihilation – and indeed a case might be made that this is precisely the given mechanism that terminates each creation. I tend towards the SUSPICION, however, that existence is an infinite plenum of at least place throughout.

We are left with the belief that existence occurs only in time and the whole of time is absolutely ONLY the moment of ‘now’ or N. The past does not occupy time, has no existence except as memory, narrative, mechanical record artifact and interpretation; the future is also out of time and has no existence whatsoever. Time and existence appear from no time, no place and are obliterated almost instantly. Then, (so far), a new time and a new existence are created by an intentional agent standing OUTSIDE void, time and existence and who favours order and rational presentation of chaos. This is readily apparent, otherwise there would be no understanding or words to pursue this investigation, right or wrong.

The relation between consciousness and the brain and nervous system and the body in general, remains to a certain degree, unclear. The body as a physical state at N, cannot act on any future or past state, nor because of its inert condition, cannot act to affect any other state in W at N. But consciousness, on the other hand, apparently has the power to alter the immediate future states, in respect to its own body at N. The only conceivable way it could achieve this is through an affinity of some sort with the agent of world existence at N.

Q, the primitive consciousness that appears at N, recognizes the template of being, the four categories of the logos given by the agent of being’s creation, the Demiourgos and through this recognition knows itself as existing. Through place this can recognize itself as existing apart from what it perceives. In order to extend this function into the future in terms of judgment and category formation, Q must carry with it cumulative memory. Research indicates that C receives support from the succession of brain/body states at N, which, since they are inert, not active as a ‘happening,’ like Q, must relate to Q through geometry rather than motion.

But this is not demonstrated, nor can it be because such relations occur at N, a condition C is far too slow to study or record. The exact nature of the relationship between Q and the body, can’t be clearly determined. So, in respect of the living out of our brief lives, does knowing these things suggest any manner of responsibility in the way we approach life?

In the old testament, the mountain or sky god, Yahweh, dictated a brief code of personal conduct to be followed by the people he took upon himself to deliver from a state of pre-capitalist toil in Egypt. Among the regulations was the explicit demand that he be positioned first in the ranking of gods of the time. Curiously, he didn’t at the time, clarify that other gods DIDN’T exist. He merely demanded that he stand FIRST in the people’s pathology. Yahweh is generally referred to as a male deity.

It is extremely difficult to conflate Yahweh with the agent of time and being, the Demiourgos.

Oct 11

Nevertheless, the code Yahweh dictated to his chief oracle and scribe at the time, went on through the influence and power of the church and later the state, to become, despite periodic revisions, (such as the Napoleonic Code), the cornerstone of western European justice systems, at least, most of it. It was no absolutely exclusive of other civilizations, at least not intentionally. The admonition to honour one’s parents and ancestors, pops up everywhere on the globe but perhaps most often in cultures where food scarcity does not put excessive pressure on elders.

Oct 13

Physical beings generally perceive and most importantly conceive, the physical mode, unaware that perception and conception are non-physical activities which, unlike physicalia, occur at N AS happenings or actions. Physicalia – matter or stuff – is a created PRODUCT of the agent of time and existence. In view of the similarities between the agent of being and C. it is more probable that C as Q at N is given directly into W AS ELEMENTS OF THE AGENT’S INTENTIONALITY RATHER THAN A CREATION.

MORE TO FOLLOW OF THIS INVESTIGATION OF EXISTENCE

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