(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)
The major premise of this enquiry is that time is not continuous. Time is and is not. When time is, the appearance of existence is made necessary, which is to state that though time and existence are not the same thing, they are necessary for each other. They are inseparable.
Existence requires a ‘thing.’ It doesn’t seem to make sense that there could ‘be’ without something or more properly emphasized, ‘some-thing,’ that is. Void, literally, is – not. Void can never, even conceptually, have existence. This is one area where language tends to confus things. You can say, ‘there was void before time,’ but before time, a thing – even void – could not exist. Not even the possibility of a thing.
It is even difficult to make sense of a reference to a time immediately prior to the passage of what is, to what is no longer. So, in a sense, there must be – or there must exist, a class of thing whose members are not merely non-existent, but membership in which requires the impossibility of being. An absurdity.
The linking of time with existence brings along the negation of existence with it. Time only happens once. All that exists, exists in time. But time is gone almost the instant that it is. So, therefore, is existence. When we speak of what happened yesterday or what happened in 410 AD when the Visigoths sacked Rome, we are uttering part of a story in which time is presented as a continuity. This is a peculiarity – a necessary peculiarity of consciousness.
But the ‘continuous time,’ story, has no factual basis. There is only time. The stories of consciousness are artifacts that exist in themselves and nowhere else. This is the peculiarity of consciousness. The creation of time and existence is now and only now. No thing, can, of itself, come out of the impossibility of any thing. There must be a power, a force that can re-fashion void to allow for a time of its interruption.
This force or power must issue from a domain in which the conditions of existential impossibility or possibility do not refer to it. The peculiarity of consciousness is that it acts in time to construct a story of time and existence are but momentary interruptions in nothing. Void. In fact, not even this is correct because time and existence is a once only creation in which existence is an inert picture presentation.
It is a ‘flash’ of some thing unanticipated – or could be anticipated, if there were a consciousness existing to perform such a bizarre act.
Since existence cannot be without a time to be in, and since there is only one time – the instant of the present, which is of nearly infinitely tiny duration and is annihilated to allow a new present – then existence must be a property of and have the property of the only time there is: N. This is to show that existence cannot pre-exist itself.
This means that nothing precedes time and existence N(+W). The world appears as an inert state for the brief period N and is gone. There is no continuity between states N(+W). If there were, they would have to share time and existence. Consequently there would be no following N and no new existence. Therefore, there would be no change because a change is a difference in existing states. But since there would be only one time, N, there would be no other time in which a different state could appear.
In this condition, existence would be changeless, motionless, frozen. And so it is, because there is in what comes out of nothing, no change and only one time. Existence is a flash of, ‘there it is,’ and then, nothing. But out of nothing to happen, something incredibly does happen! It is in-credible; not possible to believe. A new world happens.
A new world. But the word, ‘new,’ carries with it a sneaky implication. It implies that there had been a world before this new one. How do we know that when we are new beings created in a new world?
There can be only one answer: the new consciousness of the new world must be the same consciousness that existed in the world that happened before this one but no longer exists.
The same consciousness?
How can this be?
Existence has just been created from void. There was nothing. But now there is some thing. This world. How then can there be some thing (consciousness) in this new world that came – was driven – through absolute nothing in which every thing is new, that exists from the past? The same thing that was in a world that does not exist?
The peculiarity of consciousness defying both logic and common sense.
At one time such things were called, ‘miracles.’
The world is a frozen flash at N. It is a supposition, an anomaly, an oasis of fantasy where there is nothing. The brain too is frozen in mid-buss, electrons of synapse in mid-spark. But there is Q – the consciousness that is always the same consciousness, lighting up the field of being like a sunburst of knowin what it is and building a story about it.
What consciousness does – schizophrenic and genius, plumber and violinist, bull and butterfly: ‘this is me;’ ‘this is here;’ ‘I am it!’
What consciousness is one consciousness with the igniting force to flash being through the empty void: what consciousness is the one consciousness with the multiplicity to tell tales of fantasy, science, Gods and madness? What consciousness brings being out of the darkness?
The consciousness of creation. N.
Existence is a product of intentionality – will, only that which is conscious can intend; express the will to act. The act of creating existence in the vast gap of nothing; no thing at all brings time, is (form is -not), place and change (is – not to is). In place the unity of consciousness becomes particular in location and assumes that particularity as a ‘self.’
Because a self through a particularization of consciousness is of that consciousness, it retains a knowledge of its being in a creation that no longer exists – the knowledge of the continuity of its being through void. This is because, although particularized in locale, it is of the unity of consciousness, though in the moment, N of being, it only knows itself.
The world changes at N because it is a new world; the brain changes with each act of Q at N. Q is building a story of its journey through countless N. A s a particularization of creational consciousness into a self, the story it builds of the world is peculiar to itself, but the configuration and geometry of the brain is a specialized creation of the unified intentionality of the agent of N(+W).
Q is only a fragment. It cannot alter the intentionality of the whole. Therefore it spins out its story with the limitations of the part of the physical world it is given into: its brain. Existence is only at N. But Q knows of itself through what it believes as other N. There is immense possibility for a fiction here. What that fiction is, depends partly on the brain, partly what it believes to be others and the wisdom of oters, partly on the will and creatability of the self.
But existence exists only at N and Q spins a fiction of otherwise.
Time has a significantly subjective component. It may not be absolutely subjective but for the individual consciousness, time is a construct of perceptia and conceptia. Both are experienced or known by the epistemic self as adjuncts or even products of being. The epistemic self knows itself as knower and known. This is base experience probably limited to human consciousness: a jumping spider, for example, can sort out perceptia (judgment) into categories of food, danger or environmental neutrality.
But it’s not likely she ponders the self as thinking. Whatever the conscious ponders come in sequence related to change. But this sequence of knowing does not occur in an experienced series of periods of equal duration the time as absorbed in judging and sorting perceptia into categories and conceptia. As discussed earlier, these conceptia are learned.
They compose the social world that we believe to represent physical reality. Time itself is not experienced. That which brings Q must be conceived as memory as Q accumulates into consciousness first of perceptia then of categoria and finally of conceptia. But time is only the instant N. Q is an act – an element of process.
The final work and relations of conceptia are understanding, but understanding is a slow, slow process constantly being added to by the bombardment of Q at N as it works to transform the physical environment into knowing. The process of understanding also involves ongoing revision and reconstruction of the conceptual edifice – the story the epistemic self tells its ontic self of the world.
This story is held in Q as memory bits or more accurately, narrational formatives derived from the process of understanding and used again and again in composing the story of reality in the face of the constant storm of perceptia and ‘wild’ categories not yet linked into the coherences of conceptia. In this way, reality is constructed.
Except for the tenuous flash of Q in the presence of the inert pattern of the brain at N – the brain being ‘stuff’ or matter, part of the plenum of physical existence – the epistemic self has, contrary to current belief, very little to do with the physical or social world. The ontic self lives entirely in the past – which does not exist.
The peculiarity of consciousness is that it does not experience the world in time. It experiences a conceptual construction that is past and gone. It lives in a fable. But it does so in community with the rest of the social world.
More to follow of this investigation into time and existence