An Investigation Into Time & Existence 74


Feb 5 (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)

However, the question of the epistemic self remains up in the air.  As an aspect of D, it cannot be annihilated, certainly.  But if it is removed from its supporting body, it loses that sense of ongoing reality that perceptia feeds into the ontic self via brain circuitry, that has been directed by a learned conceptual/categorical network – the social world.  The conscious experience of time, because of the perceptual to conceptual pattern of categorical recognition of the self’s environment, is so much slower than state change at N.

When C is acting so that the ontic self perceives the world happening around him, ordered as it is into the social world as a smooth progression into the future from what has just been the bombardment of perception, and when it is automatically sorted by the brain according to social conceptia, C has little to do but mow the lawn or play a little ball hockey. Life goes on.

But this immediacy of life without perceptia and the neural configurations that provide that conceptual world and sense of ‘reality’ would no longer be there.  What would be left?

The inventory could be as follows:

a) the act of Q at N

b) the resultant recognition of self as knower/known

c) Possible ‘wild’ conceptia, as in dreams

One of the categories of being is place. In the act of knowing and known,  place remains a category that implies differentiation.  The differentiation in the living ontic self is physical, ‘here,’ – where I’m standing (or sitting), and over ‘there,’ by the stove or across the street.  These are conceptualized perceptia, represented in the brain as a configuration of neural pathways which Q briefly transforms into knower (self) and known, (object).

In the case of an epistemic self cut loose from any direct perception of a physical world, the ‘known,’ that the knower knows could only be at best residual memory fragments kept alive by Q memory of the short-term need to unify conceptia or call up a complex memory from the brain.

There must be a unifying recall principle at N in Q or it would not be able over successive N to continue the transformation of matter – neural configuration into knowing. This ‘unifying principle’ would be the basis of an ongoing epistemic self – the intentionality to maintain.

But what would an epistemic self be a self, of?

The locale of Q at N is not just where the place of the body as a whole, is but also the place where each individual cell in the community of selves, is.

Feb 6

Q – or consciousness at N – is an action in a locale.  Since Q is not extended matter, it does not change or displace the physical existence (stuff) in which it is localized.  Nor is the action of Q at N an action on physicalia.  It approaches physicalia to the extent that it converts the configuration of the body at N into knowing. By ‘knowing,’ I do not mean what is meant by the term, ‘knowledge,’ which is generally intended to refer to the truth of a given proposition.

By knowing, I simply mean the act of experiencing perceptia as an unformed presence of matter or judging such perceptia into categories of things or recalling by transforming the matter of the brain at N into a remembered category or set of interrelated categories of a concept.   No one Q can achieve all these acts or even a large number of these acts over the brief duration of N: Several N’s are required for even the judging of a wave of perceptia into something as conceptually simple as an apple or a bumblebee.

The kind of action most descriptive of Q is, ‘intention.’ Intention generally breaks down into two types:

1) The intention to know or experience

2) The intention to locally alter the states of physical existence of future N – usually to perform a bodily function.

Every single cell organism is intentional.  The knowing Q receives at N in a single cell, is certainly not contemplative – of the configurative neural patterns of a highly complex brain and nervous system.  The ‘knowing’ of a single cell is more likely to be awareness of chemical change that would alert it to protein in its immediate environment.  This ‘chemical change,’ would not cause the awareness, much less would it be the awareness.

Chemical change is local change in the state of physical existence as creation of a new world at N.  State-change, therefore. No physical state at N can cause another because all physicalia is inert at N and requires a new creation, a new N to be presented as differing from the one foregoing. The intentionality of D to create is reflected in the intentionality of Q to preserve; knowing as recognition of the logos – creatability – extended to translation of matter to perceptia and sequential (N to N) memory.

The intentionality of Q is essentially a re-creation of D in a particularized form at N, awakened by recognition of the categories of the logos of existence.  The logos is the ‘re-awakener,’  Matter, when it exists, exists as a state occupying the time-frame, N.  This state can only change at a new N because the duration of N is the smallest possible lapse of time.

Moreover, N is all of time for all of existence.  Since W cannot change at N, W is inert.  All physicalia occupies a state of non-motion always.  Q, on the other hand, is an act and occupies no state: is not extended, is not physical.  Q is intentionality of D in particular locales expanded to consciousness of itself existing and knowledge (necessary) of its existing.  This is a self of recognition of the logos.

Q is in existence in the act of creation at N but it is not of existence: is not inert, is not extended, is not physical.  Q is an act.  The self that Q recognizes within the logos is an act of knowing – the beginning of understanding over categorization of judgments. Even when Q participates in existence as the ontic self in the social world, that ontic self of Q over N is always an act.

The self is not a ‘thing.’  It is an act.  In order to be in the social world – what it calls, ‘reality,’ it has to be an ontic self of memory and perception sustained by the body.

Feb 7

Clearly the ‘self,’ as we know it, is an act that happens at N with the creation, out of void, the natural condition of existence.  The self is a form of conscious act that is most elementary.  This is the act of intention to act.  As such, it is contained within the act of bringing about time and thus existence, while momentarily replacing void, thus interrupting the natural order, which is nothing.

Therefore the act of creation by interrupting void must then replace non-existence with existence.

Therefore the act of such replacement also comes into existence: the intention to be.

There may be other forms of existence than only the physical.  But as the intention to be is itself part of the being thus brought about, some of that intentionality resides at N in the form of existence that is physical.  Besides being inert at N, the main attribute of physicality is extension in space as a locale in place.

Stuff or physical existence, including space, is a plenum that occupies a part, maybe all, of place.  It is where the cosmos has been put, so to speak, which includes a thinning of giant reaches of physical existence and increasing density in others.  Extension, therefore, is not correctly to be thought of as a separate body, sitting in a nothingness called, ‘space,’ but rather a ‘thickening’ of physical existence in a specific locale of place.

Existence does not displace place by being in it – place is not a thing like physicality, it is the condition of there being somewhere to put, as it were, physical existence, other necessary conditions being existence itself (is-ness), time for existence to happen in, and change or the ongoing succession of N.  The logos of existence.

The act of intention to be is therefore, a form of being itself: the elementary form of being.  It is, of course, necessary for all being.  But that type of physicality that has been given over N the chemical capability to accept creational intentionality as elementary consciousness Q recognizes itself the logos and becomes knower and known (including its existence as knowing – Descartes’ ‘cogito’): the epistemic self.

The epistemic self is therefore an act of creation given into a locale of physicalia and thus becomes conscious of an environment of its knowing.  In life forms, developed over successive creations at successive N to be possessed of the complexity of brain and neural systems such as higher mammals the environment of consciousness expands over time.  As it does so, the self that through the aid of learning and memory, expands as well – takes root in the case of humans in the fertile soil of learned categorical hierarchies of consensual ‘reality.’

The epistemic self builds an expanding bubble of knowing about it and becomes the confident ontic self.

Here there is a small diagram:I am sorry not to know how to remove the grey part but the diagram is clear, eh?

The body represents the world including other ontic selves which will indoctrinate the epistemic self into knowing of the social world, thus moving it from epistemic to ontic.  But the epistemic self is not an extended body.  The epistemic self is the act of intension of being.  As an act, it occurs in a locale but is not a locale or part of a locale.  The act, Q, of the intention to be, is the intention to be in a particular locale at N.

This intentionality is the force that interrupts nature -void – what is actual.  It is not destructible.  So at death the removal of the body and neural configurations that Q translates into memory, the ontic self ceases.  But the epistemic self remains as given into existence at N, but no longer particularized in a physical locale.

Feb 8

So what have we then?

1) Void – The natural order which is no order or possibility of order.

2) Intention – to be.  It originates beyond void as an act moving along an axis from impossibility, thus               becoming a form.  Forms inhere in thought: some thing alien to nature, which is void.

3) The Logos – The form, the intention to be will take: existence, place, time and the change that  primarily will be the intercuation of nature – (void).

4) Creation – Of being W in the moment – N of time when place interrupts void.  This is the instant when the necessary categories of the logos as a form of the creating agent, D’s intention as a thought becomes instantiated.  This instant is time N, the instantiation, W.

5) Intentionality -is expressed in existence N(+W) over successive N (passing through returns to void), the plenum of existence which is physical – the cosmos – and which varies in density from space to particles – to galaxies and galactic clusters and universes, increasing or decreasing in the density of stuff (the composition of physicality). Intentionality is the form of the intention to create of which existence is the moment that form becomes a particular.

The form intentionality maintains the particular: N(+W).  The stuff of physical existence over N is chemically configured to build proto-organisms that will express intentionality through recognition of the form of existence.

6) The epistemic self: is the result of intentionality, becomes consciousness through recognizing the logos.  This instant creates a ‘knowing’ of which the knowing becomes also the known, forming the bipartite self.  Awreness.

7) The ontic self: occurs in chemical bodies where the ‘known’ of the epistemic self’s knowing expands to include the translation at N of the immediate physical environment into knowing.  This translation is an act Q of intention – to translate: to know. This suggests that Q has an ongoing knowledge of self as knower: incipient memory.  In extending knowing to the physical environment through the act at N of Q, the epistemic self begins the progress of understanding objects of knowing as categories.  It becomes the ontic self.

8) Q happens at each N.  Q maintains the epistemic self and in living bodies it expresses knowing of perceptia and memory configurations in the brain, thus maintaining the ontic self.  Q is the burst of intentionality given as the creation of existence becoming primary elemental consciousness in recognizing the logos of existence.

Here there is a diagram.

More to follow of this investigation of time & existence



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