(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)
Existence is at least physical. There may be other modes of existence: there is a historical and pre-historical tradition apparently pan-global of a ‘spiritual’ realm or mode of existence of conscious selves occupying virtually unlimited locales – ie not restrained to physical forms, such as bodies. The evidence for the actuality of such an existence is purely anecdotal leaves room for the argument that, if such experiences cannot be reproduced under controlled observation. They do not refer to anything real but are more than likely to be a product of imagination or a neurophysiological aberration.
In the 18th century, they were written off as a result of poor digestion. In physical existence where consciousness occupies a locus that includes a brain and immediate sentry environment, experience is expressed as sensory electrical signals in the brain which are selectively identified as the ‘known’ by Q. The mass of synapsis are transformed by Q into primary categories understood as ‘qualities’ of something.
That some – thing becomes objectified as a known, or learned kind of thing. This kind of thing is not a thing itself, an inert mass of foci of increasing densities in the plenum of stuff, but rather an act of knowing by a large succession of Q at a large number of N. The interpretation of these perceptia into ‘kinds of things,’ is learned by the epistemic self as it grows under the tuteledge of the social world.
Thus the epistemic self grows into an ontic self that has absorbed the process of selection of what must be a small portion of the vast number of inert neuro-chemical states within the brain and nervous system at N, which are interpreted as synaptic changes in polarity.
This small selected quantum of perceptia and the resulting categorized ‘object’ or objects, is what is determined by the historically accumulated conventions of the social world to be real and is exclusive of what categories and resulting conceptia that might be formed by members of the greater majority of neurophysiological configurations that are not selected by Q.
This selection is not developed into and by the social world wholly arbitrarily; there must be a loosely structured (not strictly entailed), coherence of conceptia that lend a consistency to the overall pattern of reality. But there is a broadly looping circularity to it. Reality is not discovered. It is agreed upon and selected as conceptia which in turn, form the basis of what will be accepted as real.
Who knows what else Dr Johnson might have booted off the road, along with the rock?
In addition to the mass of sensation, Q translates from neural states at N and the process of determining which perceptia to choose from the mix and combine to create an object – sort of like working out a very large jigsaw puzzle. There is the number of N required to accomplish the task. Two things become immediately apparent:
1) That the length of time taken to process perceptia into kinds of thing, ie objects, makes recognition of an object, making a decision, having a thought or any other function of understanding so slow as to put consciousness deeply into the past. The world of our thoughts and actions is not the world of the present.
Established brain circuitry provides memory, but this still must be translated by Q from a state or states of inert matter into knowing by the epistemic self. Q must possess an incipient form of memory in the intention to translate particular patterns in the brain.
2) The selectivity of perceptia into objects or kinds, must be re-translated into material neural states with D via occlusion on #2 (Nov 26). This selectivity goes to compose the social world and the dogma of reality.
If you put these two considerations together the summary would indicate that consciousness, which is, in effect a process and not a fixed moment, lives in a narrative of reality composed of selected memory bits, summoned among a multitude of perceptia translated from the overall neural state of the brain and nervous system at N.
Q which resides in W at N as a burst of creational intentionality receives awareness of self through the logos of existence and as a knowing locus. Q is thus renewed with the giving of existence at each N. But since Q pursues intentionalities of:
b) translating matter, (brain) into awareness of perceptia and memory of specific perceptia
c) through D intending successional brain and body states in virtue of an historically constructed ontic self that lives in the past in a fable of reality, the intentionality of Q as the epistemic self maintaining an ontic construct through successive N is not lost with the annihilation of N(+W).
Therefore – The epistemic self must be retained at and after occlusion #3 with the loss of the ontic self – ONLY IF it is sustained at N by the intentionality of D.
We can’t tell if, in fact, this is what happens because death terminates the epistemic self’s continuance in a locus in place which it shares with a physical body that supported memory, mood and perception (of physicalia) – therefore, occlusion #3.
In the physical mode of existence, the epistemic self’s participation in the social world depended upon the translation action of Q back and forth with the physical world through the physical body. Our awareness is, therefore, based on the interpretation of physicalia and the physical world – a fantasy or virtual fantasy of the past as present.
We can know nothing of what we cannot interpret as reality. Therefore, death occludes any knowledge past that point.
To suggest that the world as understood by consciousness, particularly human consciousness, is a fable, is, of course, extreme. But in that consciousness believing the tense her actions and thoughts occur in, is the present, is mistaken. What she sees, hears, feels and tastes is not a true and complete representation of reality. She is mistaken.
What consciousness senses is a judgment of significantly numerous translations of brain states, over an equivalent series of N. This translation of matter into sensation is the subject of occlusion #1. (Nov 26). The mechanics of this is so far, incomprehensive, if such events as emotions, sensation, perception and thought are attributable to consciousness and not matter, whatever the relationship between the two.
It would seem that the conversion of matter and the reverse would be, in effect, evidence at least partial for the old alchemical belief in transubstantiation. If such were the case, it would only go to show that just because an idea has fallen out of favour doesn’t mean that it is necessarily false.
The epistemic self builds the ontic self. At the human level, it does this through education – not just formal schooling but mostly through the greater influences of parents, peers, tv, music, movies and increasingly now, the internet and social media. At astonishingly early ages, kids are becoming very adept with electronic gadgets, smartphones, games that simulate natural experience so closely as to seem real.
The impact of the social world is far more immediate and far more forceful than it was a mere thirty years ago and is increasing in an accelerating manner. The categorical structure the epistemic self now faces, is so overwhelming, that what used to be contemplative in the understanding, is now accepted as reality.
The understanding requires time for successional Q to select perceptia and judge it into categories. But the categories that used to be provided by parents and teachers, now impinge directly on consciousness through the rapid, transitional nature of electronics leaving little time for contemplative judgment of perceptia, a process that until very recently was as much the work of thinking as it was of receiving and accepting established conceptia about what reality is.
Categorical judgments now must be given to learners in far more simplified form. Thus social reality can be much more easily changed and manipulated. This is bound to be confusing to the process that the epistemic self employs as it merges from the logos of existence into a world constructed of conceptia, fully-formed and electronically immediate.
The result for the not too distant future, can only be totalitarianism.
Consciousness is not inert as is matter or stuff at N, the only moment of existence. C shares the characteristic of action at N with D, which acts to create N. Since C as Q is intentional in translating the stuff of the brain’s neural configuration at n into (over several N) – understanding. This quality of intentionality which no physical existence possesses is also shared with the agent of creation of existence at N.
Therefore, I conclude that C is localized elements of D in W. Because C is localized in place which it occupies with matter, but since it is not extended , does not displace matter, C is limited. (As D is not). Therefore, beyond the recognition of existence and self through the logos, must accept physical existence as its environment of knowing primarily and conceptia of contemplation secondarily.
This is to say that our perceptia, categories and conceptia, all of which rely on neurophysiological configurations (or maps), primarily in the brain limit vs to a necessary viewpoint as physical beings. This is the basis of the ontic self as opposed to the epistemic self which knows the logos and the act of knowing itself. Once the epistemic self extends its environment into perceptia and begins the categorization of physicalia, it becomes the ontic self.
But all the acts of translating brain configurations into knowing or recall, intending bodily functions, thinking, translating emotion and so forth are essentially the acts of the epistemic self which, though it shares place with a body does not recognize the body as self, but merely part of the self’s environment of knowing – that is to say, essentially merely another perceptual category.
But as the ontic self, the epistemic self understanding tends to take on less of a contemplative and more of a functional mood. But the world, social or given as logos and then perceptia only exists at N. There is no other time, just a ghost at existence composed of the interpretive fables of history and recall – all at N.
Consciousness is epistemic – a burst of creational intentionality that recognizes the logos of existence and goes on to read perceptia in the body in which it is localized but not a part of. C as Q is only this burst at N which as intentionality remembers its locale at (if) the next N and acts on the body, with which it shares a locale. The burst of Q at N is an element of D that enters into existence from beyond the conditions of void and existence.
D thus shares being with what it has made and it shares it in a place where it can be reflected as consciousness. The epistemic self is the burst of Q and Q is D in the existence it has created. It is nothing less and as pure Q it emanates from beyond what can be annihilated.
The ontic self is a story the epistemic self gathers from the social world and elaborates upon with its own understanding. Therefore, the ontic self, as a story, can be forgotten, twisted or disregarded. But it is a structure the epistemic self adds to the social world – what is called, ‘reality.’ When the body dies, the ontic self dies with it – and so too does the social world.
All existence and probably void as well is caused. This is because existence cannot exist before it is caused. Therefore cannot cause itself. The cause of existence and void must stand beyond these two conditions. Cause limits sits existence to time and the change of being/not-being; cause also limits all existence to place, the relations obtaining between parts of existence, which itself is a plenum taking up all of place which may be infinite despite the brief duration of N.
N is time. There is one time and no other. It flashes and is gone. Within that flash at creation there are two substances that endure for the period of N.
Consciousness/intentionality is act: a small particle Q of the act of creation of cause itself. Stuff is inert composition of physical existence. Stuff is extended and can be made by cause – the Demiourgos. D – more or less dense, forming a gas or rock, particles or galaxies, humans, cows or jumping spiders.
All forms that stuff takes, are fashioned by cause or D for short, at N. Q is the intentionality of D – a small act residing within the act of creation. Because Q is given into existence W, it must occupy place. Since it is not extended but it is an act, its action may take place in certain forms of stuff we know of as living bodies.
Stuff is inert. It can neither cause nor evolve, but occupies form given it at N. Q is act, but neither can it cause directly in W. But as given substance of D, its intentionality may become a part of the whole of D’s intentionality. D is cause, the only cause. Therefore, although Q does not cause, its intentionality becomes a particle of D’s intentionality and therefore a shape of W to come IF there is to be a subsequent W.
When Q enters W it recognizes the formal 4 categories of the logos and therefore knows. Q knows itself in two parts:
1) Knowing act in place
2) Time and toward what, is its knowing activity, directed?
This is the element of judgment – the basis of understanding. Q now becomes the epistemic self- the knower of its own knowing, as well as the knower of the neural configuration of its brain/body which it translates into perceptia. The body, as part of the plenum of stuff, presents itself to Q by the state of its brain which is in a frozen electrochemical relationship with the stuff occupying its vicinity.
Therefore the epistemic self knows, as a transformation of physical existence about it, into perceptia which are NOT physical but an act or acts of Q.
In summary: The epistemic self exists in W as an act of intentionality which is an attribute of cause, D. It endures in a locale for the duration of N as Q.
More to follow of this investigation into time and existence