(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)
With the creation of a new world of existence, every instant of N, there is also given into this creation, the experience of it. This experience is diversified into myriad points of subjectivity. Whether these points of subjectivity or conscious selves are restricted to a limited field of physicality, our planet or scattered throughout the cosmos is not known by us, the conscious selves.
The experience of existence, as we know it, is the experience of primarily ourselves experiencing and secondly of the various interpretations we give ourselves of sensory perceptia, which, instructed by other selves, we formulate into ‘objects,’ of our experience in the belief that these objects compose a physical world extending beyond our range of experience.
This belief is reinforced by our experience of other intentional selves, or the ‘social world,’ that rules in the nature of what we are raised to believe is ‘reality.’ The origin of ‘reality,’ is in our conscious experience of signals we believe we receive from ‘reality,’ : perceptia. The origin of our experience is also the origin or cause of what we experience.
Both existence and experience of existence are creations not once, ( x and x billions of years ago) , but now – every instant of now and now only: not taken when now does not exist. But singularly for as long as time exists – now. Time does not exist for very long.
Proposition (c), April 13, was a suggestion that since D creates time and existence, then everything in existence must also in particular, be created by D. This would include C and C’s intentionality, along with everything else. But C is not inert matter, the stuff of physical existence. C is an act of understanding that it is a self that is.
This act of C is aware of things that are not itself, as well as itself as being aware. C is like the demiourgos, which we can only define as an act of creative intentionality. C is like the demiourgos in that it is an act at N, but not an act of creation but of understanding which is the intentionality of knowing.
The rest of existence at N is presented as an inert state, unable to act. This strongly suggests that C is of the demiourgos; of what the medieval would call, the ‘substance’ of the demiourgos, if substance could correctly be attributed to it. All we can seem to derive is that the demiourgos causes time and existence.
The demiourgos seems to intend it to be an ordered, not chaotic, presentation of states, the succession of which, presents the consistencies which we surmise to be lawlike behavior of matter and forces. This lawlike behavior appears to suppress or constrain, chaos.
There is nothing in inert states that would dictate such behavior. It’s cause must lie outside existence and the void existence replaces. Therefore it is reasonable to believe the cause of existence is intentional. Which is another attribute that C shares with D. Inert states are not intentional.
Therefore, the suggestion that C may be not so much caused by D as posited in proposition (C), but rather C may be elements of D which, since they are given into existence, must conform to the logos form, place. Therefore, these elements of C are separate from each other in various points of place.
Some of these are given into biological units – cells and organic communities of cells. If this is the case, then the intentionality of each C, must be one of the perhaps many intentionalities of D – at least to act. Perhaps the intentionality of understanding may be D’s as well as an extension of willing to act.
This is to suggest we are all parts of D, perhaps partly but not completely dissociated in virtue of being in existence, only present at N.
The disassociation of C in existence as the fragmentation as parts of causal intentionality enter a framework of time and place being the separation of consciousness ass Q at N, is what we call a ‘self,’ in the first instance, an ‘epistemic’ self, as it recognizes its own being as a knower and known.
Being aware, just simply a process ongoing of Q over the coming and going of time: and time does come and go because no two times collapse into one. The one must be replaced by a new time. In order to be distinctly replaced, the first must exist no longer, at which point before the new time is, there is nothing.
The interval between two times in succession cannot be known since there is no lapse of duration in a condition of absolute nothing. New time is not an extension of old time. So new time, and with it, new existence must be created or caused: a new world, or cosmos, so consciousness, if it is not created but is instead a presence of the intentionality of the act of creation in the creation itself, would be fragmented by the form existence takes.
This includes a place to exist and thus the presence of elements of causal intentionality would become first-consciousness. These elementary forms of intentionality of creation or ‘epistemic selves,’ would therefore be separate each from the other such forms. Because they are in existence and therefore, in place, also separate from the creating cause which is not subject to the categorical framework of the logos – also created as prelude to existence.
But the elementary forms are still substantially cause D.
Consciousness is not physical. What is physical is inert at N. Consciousness is act at N, like the act that produces existence at N. Like the cause of existence which is orderly and not random, consciousness expresses intentionality. For this reason, I tend to believe that consciousness and cause (of existence), are of the same, ‘substance.’
So I suspect the intentionality of the individual self in existence at N is shared with the causal agent of N, which it may be argued is existence itself. But if this latter supposition is taken up, it must be argued that existence must pre-exist itself in replacing void.
My argument has chosen to support the idea of existence not causing itself but being caused by an agent that is not itself. Consciousness, I believe, is of this self other than existence and in existence, is supported by what we conceive to be the expression of existence, or matter in a plenum of which our bodies and nervous/hormonal systems are a part.
Consciousness appears to have the ability to ‘read,’ or transform the matter of the body which supports it into awareness of the physical world through perceptual signals, select some of those signals and organize them into ‘kinds,’ or simple categories by which it objectified physical existence.
The body also stores memory of this categorization. Through this process given each N, consciousness forms the idea of the self in the world. All action is reduced to inert states at N in succession. Therefore it is created anew at N only that which causes such creation can, therefore, cause the action of bodies inert or living through change of states.
Therefore, all action is deer mined by the cause of existence. Therefore, the intentionality of consciousness must be shared with the substance of which consciousness is a fragmented part in existence at the moment N of existence, this substance being of course, the cause of existence.
If it is argued that the cause of existence is existence itself; the intentionality to create itself would have to pre-exist itself. I consider this concept less likely than that of existence being caused by an agent outside of itself. Outside of time and place and matter, (if such is the case), then the intentionality of cause is not restricted to N which is a categorical member of the logos.
This limits existence to being, time, place and change. The intentionality of cause, therefore, is timeless and precedes the intentionality of each individual consciousness at N. Since in this theoretical framework, consciousness is conceived as elemental cause given into existence at N and fragmented by or in place.
Each conscious intentionality in existence is pre-determined and therefore, so is each understanding. But the self’s understanding is a process developed over N by an epistemic self which recognizes, first and foremost, its own existence and therefore conceives of its intentionality of action in its body as being its own.
Although the action of living beings is thus pre-determined over N, the understanding contemplates its desires as its own and therefore suffers the fate of at least partial responsibility for its actions. But it is the remoteness of pre-determining cause that turns the world into a state in which the actors must act out parts their understanding in this world of believing, the actors condemn themselves to responsibility.
Only cause can alter its timeless intentionality. This is the proposition that underlies the traditional Christian doctrine of divine grace.
Note on ‘Self’:
The ontic self is built (and dies) on a dependence on the body: memory, perceptia and emotion. The epistemic self is sustained through the introduction of elemental cause into existence, becoming awareness of self as knower/known through recognition of the logos of existence.
The ontic self and the physical world die with the body. The epistemic self as elemental cause is not sustained by any relationship with matter.
The brain is part of the physical world. The brain is what consciousness engages in order to interpret the physical world. The sensory capacity of the nervous system is given each N in a pattern of neurons that extend into the physical world by means of patterns of light and sound and molecular bunches
This includes particles and waves of stuff, some of which are particles, some rapid change in states of density in stuff interpreted at force changes in the nervous system and brain, are translated into information perceptia – by Q at each N. Subsequent Q select and categorize perceptia into objects that are retranslated back into information in the form of neurons and states of synapse in the brain.
This is a clumsy conceptualization of an ongoing intricate process each state of which occurs faster than the speed of light. We cannot measure the durational lapse of N. But the process isn’t over yet. Objects stored in memory centres of the brain have been selected and ‘created,’ at N by elementary consciousness to build to a point where it can establish a field of recognition of objects selected similarly in N immediately prior or following.
This ‘field of recognition,’ places objects in what is conceived to be a physical environmental context, in effect, consciousness experiences the world twice: first at N as Q, then immediately after, as very short-tem memory. This latter ‘field of recognition,’ is what consciousness experiences as the ‘present,’ but is immediate past, really.
WE live thus, in the past. Our full recognition, every thought, sigh, decision to act in what we call the ‘present,’ is already situated well into the past.
MORE TO FOLLOW OF THIS INVESTIGATION OF TIME & EXISTENCE