Unpublished Words From Elsewhere 86

(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)


April 7 Cont’d

This conscious self that consciousness recalls Q/N is, of course, the ontic self – the self that is in the social world, the world peopled with learned categories ordered into hierarchies of conceptia.  Every act the epistemic self as its projection into the world, the ontic self, must be conceived as a construct of categories anticipated as performing an action within a construct of conceptia learned as its environment.

That also involves much Q/N in transforming conceptia to and from the inert material of brain states over a succession of N.  All this generally occurs over a tiny fraction of a second. (Exactly how small cannot be measured). At the same time  the concept of the ontic self as willing the action is also retained at a succession of N.

But all states of existence are willed and executed by the cause, D of existence lying outside void and existence.  The epistemic self can and does will an action or action of its body first as a conceptualization of its ontic self and its learned physical environment.

So if all state change comes about as the intentionality of D, then all change must be pre-determined, even though the epistemic self’s intentionality is independent as is its contemplative understanding.  Nonetheless, it is the intentionality of D alone that can create states of existence at N out of void.

Time and existence always are effect, not cause.  That includes bodily action. This is brought about the interesting and seemingly preposterous condition wherein all our acts in physical existence as physical concepts (ontic selves) are wiled freely by us, but are actually brought about as state-change effects of the intentionality of the only cause of existence at N: D.

This happens because at N, Q is act at N.  The act of Q at N is consciousness but even the shape of this consciousness (and emotion), is given as a configured state by D at N.  But Q is a free element of D in N (+W), that suffuses W and enters into W in place, becoming in prepared material bodies a recognition of the logos and self.

Thus beginning conscious understanding which involves independent (because in place), interpretation and judgment of conceptia and therefore the independence of individual action.

Therefore, even though our actions are predetermined with each N by D, our understanding judgment and intentionality are free.

SUMMARY OF DETERMINISM:  This begs the question: How is it all over actions are consistent with our intentions when these actions are predetermined but our intentions are not? Such a scheme would naturally seem to immediately result in conflict.

April 8

Considering this question, it becomes apparent that either determinism is absolute and not only our actions but our understanding and intentionality are determined at N or not only our intentions but our actions are free.  But the latter implies a revision of the scheme of causation – that is, in the case of freedom of both will and action, states of existence must then be locally caused from within existence.

But how could this come about if no state at N can have any effect on a state not yet in existence.  The origin of time and existence must lie beyond existence, that is, be other than itself.  Since void and existence negate each other, one or the other, would have to be prior.  Since void is not created but rather is what remains after existence is annihilated, it must have priority over what must be created to negate it.

That is to say that until there is time and existence, there is nothing.  Nothing exists.  Void is the natural order, existence is an aberration that can only be brought about by some cause to which neither or both void and existence are attributable.  Therefore, existence cannot create itself when it does not exist.

Can intentionality of cause given into existence create a world state?

I don’t think that is possible, because each state of existence has a duration that is almost instantly terminated on its creation.  This termination ends the being of everything that is.  The world.  The cosmos, upon the end of all that is, either the natural condition will reign eternally: nothing, not even a thought, not even a possibility.  Nothing. Void.


A new world, a new existence, a new cosmos, is suddenly brought into being, expelling the nothingness, where not even darkness resides, there is time, there is light and dark, there are atoms and galaxies. This all happened where there was nothing.  Nothing in an existing state can cause the negation of existence.

What is in a state of existence cannot reach through the void to cause a new existence because it ends almost immediately and there is nothing. So, therefore, cause, the demiourgos, must remain beyond both void and existence even if intentionality is given into each state of existence to become consciousness on recognition of the logos.

Therefore, not even Q of the epistemic self can cause action of its material body because action is the result of a new state different from the old cosmos, even if only so much as the change in locale of a particle of dust is achieved.  Only D, the cause of existence, can act through void because neither void nor existence is attributable to it.

The only element of D that exists or does not exist, is the Q given into and annihilated with existence. A new existence, world, cosmos including a new Q and logos is given with N(+W).  Therefore, determinism is absolute, made so by the cause of time and being.  If memory of a self of pre-existing states is given into Q/N object brain, it is because it is made so by the cause of a new existence.

April 10

C as Q – brief bursts of intentionality/consciousness that endure as an act in the duration N – is governed by the formal schema of existence, the logos, (which is a composite of four interimplicatory categories: Being, time, place and change).

So when Q enters existence, whether as a residual intentionality remaining from the act of creation or part of the effect of creational cause, it must conform to the constraint of time and the duration of time, N. But conscious development takes a relatively long time to come about, either as a line of thought or as an intention to commit an act.

Not only is the engagement of Q with the brain involved, but the genetic and hormonal relations with their chemically complex processes involving signals, inhibitors and moods, as well. The resulting neural configuration with changes in polarity and interrelations between different parts of the brain, take time: immeasurable quantities of N.

But the cause of time necessarily stands outside of the effect of N(+W).  Time is what is brought about as a limitation of the logos.  But although time is created by an act, that act – or the effect caused, does not constrain cause itself.  D remains independent of its creation.

Therefore, the process of cause, which is an effect constrained by its nature: being, time, place and change, as a succession of N(+W), is intended both as a whole (even possibly infinite), by cause D and as each individual segment: N. So what can occur here, is that the intentionality of the whole of the creational succession is presented at N(+W) along with the intentionality of cause in each individual N(+W).

Since consciousness necessarily formulates much more slowly than the succession of N(+W), so much so that an intention to act is conceived of, as being in the present, is, in actual fact, very much in the past.  States are presented at N but the process of perception puts the final categorization of perceptia into kinds of objects, well into the past.

Consciousness acts in a world that no longer exists. The freedom of the consciousness is very much limited by the body/brain in its ability to provide a coherent configuration for Q to transubstantiate at N and is policed by the social world which provides consensus parameters of reality.

But still the consciousness is free to interpret and accept or reject what it is given at N.  But since the act willed by consciousness has already begun in the state-changes at N before C has completed its process of intentionality, the act of C is in effect predetermined, but C’s intentionality remains free.

This reinforces the proposition that Q is an element of cause D isolated in existence by place.



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