(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)
An alternate concept could be that all of the cause resides in its effect, thus wrapping time, existence, place and change about it. It is always hazardous to determine the nature of a cause from that of its supposed effect. But if D is the only possible cause, we have no choice but to try and understand the mechanics of existence from the effects (s) of D as cause.
If this conceptualization is approximate, then it would be reasonable to suppose that D occupies all of place. If place is infinite, it is because D is. The limitations of N by void, allows for ongoing creation – the replacement of states in succession as change experienced by consciousness as motion.
If D is the ocean in which existence as place, is, then all existence is an expression of intentionality. States will their being as the intentionality of D. But now we have a situation where C does not enter existence from beyond the logos of existence as a part of D, to reside individualized in place, because C as causal intentionality occupies all existence and is therefore unbroken.
That would then, render the bizarre implication that every act of consciousness as well as each new state at N, are acts of the whole. There are no individuals. We don’t know exactly what existence is, but our social world dictates a reality based on stuff or matter, which may manifest itself in observation as space, particles, waves, force, energy (both steady-state or oscillating), and fields.
This physicality in its various modes, occupies at least part of place as an unbroken plenum. It can readily be observed as accumulations of densities, composed of material inter-relations in its various form. One of these forms is the living organism. Life is even as Q – incipient consciousness of which a primitive mode is the simple intentionality to preserve the self aware of its existence.
Particularization in consciousness is given in chemical-molecular complexes that are developed to receive it. If D, cause, is resident throughout the totality of existence, consciousness will be given to chemical complexes, developed to the point where it can be received effectively. Thus individuals are achieved as part of state-creation at N and are particularized in place.
Development through state succession (reducible to Q/N, allows in higher mammals with complex brains, nervous systems, genetic expression and hormone, protein and enzyme production, to achieve as specifies, more complex processes of categorical judgment, understanding and ultimately, contemplation.
Q, then, if this is the case (and it appears to be the most likely), is not, as earlier suggested, so much a particle of causal intentionality at N, but the logos itself, given into a body that has reached a stage of development where it is capable of receiving it and experiencing.
This acceptance of the logos – the root of consciousness and particularization of the self, (since the logos is, as Q, an expression of causal intentionality), would then be capable of intentionality through the whole of cause, to locally affect outcomes in the succession of Q/N at N(+W).
This is just a theory, but a more convincing one than the belief that inert matter can:
1. Cause states or parts of states that do not exist, to be altered.
2? Can evolve into pure activity of consciousness.
The functional principal of existence is creation.
The duration of creation is time.
Existence enters creation with time.
Creation is an act of intentionality.
Intentionality is consciousness.
Creation originates from beyond void and existence.
Existence interrupts the natural condition of void.
If existence were to cause itself, it would have to act from beyond itself and void.
The brief duration of time presents existence as a state.
States are inert, limited by time.
Consciousness enters existence through creation but is not a state but an act.
The act of consciousness is the intentionality of creation.
Consciousness acts within time.
Matter is the physical stuff of existence but is not necessarily all of existence.
Consciousness acts on matter of living bodies to translate it into perceptions.
Consciousness is changed by awareness of logos into knowing.
The self as knower and known, interprets perceptia.
The social world itself, (originally perceptia), selects perceptia and guides them into conceptia through understanding.
The social world narrates ‘reality.’
Creational intentionality suffuses existence.
The cause of creation is conscious.
The self begins first as awareness of the logos, then becomes awareness of the self as being aware. This awareness has entered the state of creation as causal intentionally which in forms are developed materially Q/N to become living beings, either as single cells or in community.
There appears to be only one imperative given into life forms at N: preservation of the self.
This involves transferring protein from neighbouring life forms through dissolution of their chemical structures. The intentionality of the conscious self is primarily dedicated to predation: Hobbes, ‘state of war.’ This is partially because of the particularization of Q in place.
The awareness of self that occurs when Q engages a material form to become, ‘living,’ or cognitive (as opposed to merely chemically), knowing of itself as existing in terms of the logos – which doesn’t mean formally aware but aware as sensate of its environment. This awareness is focused on the self which is a disengagement from the totality of the cause of existence’s intentionality.
The sense of self is opposed to the sense of the universality of existence and the self’s intentionality of existence and the self’s intentionality is, of itself, simply the environment becomes potential food.
The social world has grown from three existential creations, (as opposed to the creation of existence itself); the discovery of the environment beyond the self; The discovery of kinds of perceptia or forms – as the objects of which reality is composed; and finally the composition of language to cement these forms into a categorical/conceptual mosaic. The social reality, the social world.
Objects are primary conceptual categories: ‘simple.’ The simples are made up of information the Q/N composing the ‘self.’ (Epistemic into ontic), has transubstantiated from the plenum of physical existence, normally the ‘body/brain.’ (they are not physical).
In fact, for the matter, the physical world as we perceive it, is not, in fact, physical. It is conceptual. The curious thing is, state-change as it presents its perceptia to consciousness in such things as photography is complicit in the narrative (s) consciousness composes of reality.
Because the succession of N and W offers little differentiation, state-to-state and because each state must be brought into being by means of the expulsion of void, it is reasonable to conclude that creation of existence is achieved by a power that stands beyond void.
Each state appears at the duration of time, N, almost exactly as the state preceding it with only minor differences in relative positioning and density of composite matter, resulting in observed apparent motion and force, it is also reasonable to conclude that this creative cause, D, calculates these creations and is, therefore, an intentional, thinking cause.
That existence conforms to a formal structure, the logos provides further evidence of the calculative intentionality of D. Within the existence framed by the logos, there are at least two (possibly more), kinds of components: consciousness (either primitive awareness or contemplative) and matter. Neither share any attributes with the other.
Consciousness appears as an act in existence but an act does not occupy place or is not extended in place. Matter is extended in place but does not act. It is inert.
D causes existence as act. Thus it shares a major attribute with C which can reasonably be conceived of as intentionality of D in the effect N(+W). But D, as permanent cause, must remain fixed beyond W with only residual particularized elements of intentionality given into its creation of N(+W). This is because D, in order to present existence, must be beyond the limit of existence. Void.
MORE TO FOLLOW OF THIS INVESTIGATION OF EXISTENCE