Tuesday, April 26, 2016

Requiem for Reality

The basis upon which the world has proven to operate is recognizable in forms common to all its layers of phenomena.  On one layer of phenomena, there are seemingly different things going on than on another. Yet on each layer it is true that causes lead to effects, and that the causes are the bases of the effects. In general, cause is the basis of effect, and not else can be said to be the case, or else we are left with unintelligible chaos.  And the world is unintelligible chaos only to minds which are themselves possessed by such a disease.

For minds who are functioning properly, there is intelligibility in the worlds in which they exist, and they can understand their worlds just as clearly as they can perceive and sense them. But there are degrees of information, just as there are kinds of information.  Information on one level may not have a precise correlate on another level, even as the kinds of phenomena which manifest on various levels are different.  But what does not change from level to level is that there is information, and there is intelligibility, just as there is cause and effect.  There also is always another feature which is never absent: At least one mind which can experience and process those phenomena and the information they contain (in-formation), which can make sense out of that information, and thereby fully understand the phenomena experienced.

Such minds can always, to the degree of their own complexity, realize the nature of their own manifest forms and respond coherently and intelligently to those beings in their worldly environments with which they interact.  All phenomena in the world manifest varying degrees of this capacity, which is often called in shorthand "degrees of consciousness".  "Consciousness" is simply a way that minds on the human level have learned to distinguish the most active and coherent level of mental activity which, outwardly manifesting as bodily behavior to at-least-one-mind, appears as experiences "of, by, and through bodies".  But bodies, in fact, are modes of mind and mentality, aspects of this so-called "consciousness" in its interaction with at-least-one-other-mind.

This is a protracted way of explaining what I mean by "Reality consists of Minds, and Minds within Minds".

But this is only a cognitively structured ontology/phenomenology. In fact there are more important contents of this structure called "Reality", but this is the part which is best described at first so as to provide a structural background for further discussion. "Information" refers not merely to what "in the other" but also "in the self", and this is a correlation that is isomorphic between the two modes of being.  The other and the self are connected by a "gestalt formation" which is itself observed and regulated in various ways and degrees by yet a third mind, one which is beyond these.  It has two modes of being, both being forms of "cause and effect" seen from different angles of understanding.

The "ultimate mind" is both the progenitor and the progeny of these two minds (self and other), and is both the ground and their manifestation, as well as the fruit of their development and interaction. As ground, the "prior mind" acts as the eternal seed of mind and mentality, living out its own essence through and as all other minds and mentalities "within" it.  As such, it recapitulates itself in each and every mind as the basic and irreducible essence of their existences.  It is "distributed" as though it were a different mind in each, and is itself a singular mind beyond each and all.  Yet since it exists in no other way, it is just as if it were also none other than those singularly distinct minds "within" it, or emanating "from" it.

Indeed, this is no static process, and these minds issue forth further minds, and also manifest further experiences with/between one another which opens further domains of mentality within each and every mind, as well as the Divine Mind "as a whole". As the fecundity of these participating minds, each their own totality, increases, so does the expansive completeness of the entire unity which is concentrated in the original essential Divine Mind "as a whole of them all".  In this way, reality is a systematic ecology of experiences had and directed by those beings who are definable as "those other than by which no experiences are had".  It is almost as if experience itself needed minds in order to manifest, so minds were themselves produced to enable this process.  This seems to recommend itself to itself as it expands by feeding upon its own generosity and abundance, and is perhaps the ultimate form of symbiotic synergy that can exist.

This "almost-as-if"-ness of the purpose of minds, as if they had a purpose for the sake of experiences in and of themselves, is what is felt by a mind when it tries to conceive itself as if it had no experiences and were just "something-in-itself-as-such".  This is a sort of extreme parameter of conscious focus which cannot itself produce an experience or be an experience, but which in fact the formal limit of experience as broached by thought.  There is no "unexperiencing consciousness" which awaits an opportunity to have experience any more than there is an experience existing somewhere, whether actually or potentially, awaiting a mind to consciously "experience it".   These are not plays on words, but are clarifications of the limits of what words can properly describe.  But there is an intelligible and consistent set of relations found between these modes of being, and which are as ultimate and proper as the relation of cause and effect.

The forms and contents of experience are the forms and contents of minds, and the essences discovered in and through the former are the designations of the substance and activity of the latter. This is all a general way of describing the process which minds undergo and overcome, present and digest, create and dismantle in their agency and interactions with one another.  And what some minds can actively "Know" on one level, other minds cannot, but can only actively "Sense", and these may not fully overlap.  In other words, a human can "Know" Truths about conflict that a bird can only "Sense", but not everything a human can Know can be Sensed by a bird. Knowledge is a realm of mental activity and substantial experience that makes Sense out of Sense.  Just as there is a metaphysical ecology which is described in ontological terms, there is a manifest and phenomenal ecology of beings which should reflect that, just as clothes should seem suited to the frame of the man or woman who wears them. We at least expect that much out of these modes of being, in whatever form in which we find them, and have no good reason to expect otherwise, except that a detrimental cause leads to such an effect.

This "world" is a stage of many beings playing a game of ecological interaction. Humans have been at this game for a long time, but have not gotten the full sense of the world in which they exist, nor have they come to know in fullness what is going on in it.  If they did, there would not be such an extreme divergence within their own species between groups of them such that one group not only has dominance over another group within the same species, but also has the seemingly arbitrary power to deform the nature of the other to make it seem mutable to the point of being just as if it were a lower species and not merely a subdominant group in the same species.  This same sort of extreme dominance is seen in other species as well, and those are manifest in nature as various forms of insect life, for example as found in bees, ants, and wasps.  

Another form of life which manifests a propensity to bend other minds to its will would be the parasite.  It will be found overtaking the victim (euphemistically called a "host" in biology), and using it so that it ceases to be an end in itself except as a subset of the needs of the parasite being met. On the other pole of extreme relations between life forms is the predator-prey relation.  In between, when a delicate balance of needs is met on both sides so that both benefit and neither is injured, there is the symbiosis.

Only human beings have managed to literally create myths and images of themselves, to exhaust their minds' potential to express meaning, and yet to do this in just such a way that they say one thing which meant to mean something that all say it means, yet in fact this is the reverse of what is done.  I don't mean that they have managed to "trick" one another into existing as different castes in the same species on a biological level, as have bees and wasps managed to arrange within their species.  I mean that they have created a human version of bee or wasp-like existence that basically says "This is NOT a human version of bee or wasp-like existence".  They have created a language not like the psychological features of lower mammals, by which they express dominance and submission, where the threat is clear, and the compromises are presented plainly, but in fact have said "there is no dominance and submission" even while extracting forms of such relationships so extreme as to better resemble predator-prey relations between different species rather than dominance-submission relationships within the same species.  

If "being like" bees or wolves is supposedly noble in some way when expressed in human form, then why must humans pretend that they have accomplished this willingly and transparently and naturally and wonderfully and beneficially when in fact they have only superficially arranged such relationships, and have not lived up to them in substance and in actuality?  That is because those forms of existence look more than just a sight better than parasitic/predatory relations which obtain under the veneer of those myths which have been clumsily and flimsily draped over the reality of what evils humans do.

Take for example the entire economic system of any country which boldly pretends that goods and services are exchanged by and for producers, for their sake, even while these systems are "managed" (controlled) by an "elite" class of criminal counterfeiting rings.  Take as another example the cultural and social exchange of ideas and actions through language, art, and civil engineering which pretends that stable relations of humans with one another "at their best" are what is represented in these domains, when in fact these activities are a cistern of sewage and heap of trash concocted around the nefarious dictates of an "elite" which practices the extreme opposite of any of the mores or ideals they propound, and which inflicts the opposite of any of the civil activities they pretend to protect and serve.  Bear in mind that in both cases, the "elites" are the same fundamental core of entities, entities which may or may not be of the same species at all!  But at all events, they are pretended to be according to the myths and norms propounded by all the ground-level masses of humans, who are as ignorant of what their "elites" are like as hosts are ignorant of a parasite within them, or as prey are ignorant of a predator which has stalked them to their doom.

But at least in the case of those creatures witnessed in nature "at large", horrible in their dramas though we may find them, they do possess a certain plain transparency in their narratives, one which makes the most of lacuna in perception of one party in favor of another party which is seemingly built to take advantage thereof.  In the human species, if that is what it is, there is a strange, really unnatural proclivity of the host/prey party to be in utter denial of what is happening to it, so that it does not properly act according to the dictates of its really-existing and sometimes working defense mechanisms against such entities, should they exist in nature.  

I say that if such entities exist in nature which could drive humans to the delirious confusion represented by the sheer double-speak of their manifest claims to culture and civilization versus the results of their actions according to manifest events in the world today and according to their self-reported history, which is such that it is no less extreme than confusing pain with pleasure, damage with repair, disease with health, injury with wellness, sadness with happiness, poverty with prosperity,  malaise with progress, corruption with propriety, and in short evil with goodness, then such entities must either be demonic aggressors from another dimension, or humans with such technological, methodological, and situational advantage over their "fellows" as to be the incarnate equivalents of such fiends, and as worthy of the name.  I'm not by this ruling out some collusion between and overlap of such groups of beings.

By the same token, if reality is described as I say it is, then this "world" is by no means any proper representation of it.  Its principle feature is the devouring and exploitation of beings by one another, and the confusion and damage of their faculties as the norm against any grain of what might have been their fullest potential, which in the case of humanity is just as horribly stunted as it is magnificently idealized in the same cultural "crucible" which he calls his planet and world.  All I have asked humanity, even demanded of humanity, is that it take note of this disparity and dare to attempt to properly understand its cause, even in the most minimal way of recognizing the categories of criminality found in all its codes of conduct and then applying them properly to the criminal "elites" which can easily be located by recognizing the crimes of FRAUD, THEFT, MURDER, RAPE, TORTURE and countless other crimes, in the rampant forms which I've outlined and which humanity admits to itself in vivid detail already, trace the effects back to their causes using the methods of a boiler-plate detective novel protagonist that any teenager can understand (motive, method, opportunity), and then use their supposedly god-given faculties of conscience and common sense to do what is right.

For this I have been awarded a status as a pariah.

By this has humanity cursed itself to a complete and utter debasement by its own hand and heart.

From this will arise consequences both eternal and Just.  From each and to each, according to his nature.

The essence of the being does not match its outward form, and vice versa.  Justice will come when those shoes which fit are finally worn on their proper feet.  If humanity won't itself complete this simple task, beware that there is a larger, more vast ecology of Beings who will supervise and initiate that process to full and unmitigated completion, and They answer to NO EARTHLY AUTHORITY, no matter WHAT form it takes or pretends to take.

Monday, April 18, 2016

The Overarching Truth of Understated Substance, a Metaphysical Recapitulation

The world is a manifestation of entities and events, yet in order to be understood "as a whole" as well as "in each part" it must be understood that phenomena which manifest as the effects of causes are what exist in that world, and which can be summed into "one unified world" only by means of an understanding of which events and entities are effects of which that are causes.  One must understand first of all that neither all causes nor all effects are manifest phenomena, but all manifest phenomena exist either as an ultimate cause, a proximal cause, a proximal effect, or an ultimate effect. Basic Aristotelian metaphysics has not failed in the process of identifying these forms of actuality and potentiality and lending them to an understanding of the concrete affairs of our world which, though concrete, can only be fully understood by a method of abstract reasoning in addition to the right instincts and intuitions, and other sentient faculties.  

The logic which extracts the most which can be developed in the understanding of these great, pervasive and always important matters of Real Human concern is rightly called that which goes beyond the manifest phenomena to reach into their ultimate explanation and explication, and seeks and has been able to do so in such a way that it is independent of the phenomena explained up to a point where it is the equivalent of knowing things "as they really are" rather than only "as they appear to be".  Inherent in this understanding of the affairs of our worlds of experience, built upon the understanding of one's (and ones') having experiences of a world (or worlds) is the implicit understanding that there are dynamics of such experiential worlds and experiences of worlds which do not admit of complete manifestation in some minds, at some times, in some ways. Metaphysics is not only predicated upon the limits of the minds which have invented it, but also upon two critical assumptions which are also facts: The ability to have complete experiences, especially in the form of completely experienceable phenomena; and also the ability develop from an incomplete to a complete form of such experience in the form of a systematic approach to the rudiments, elements, parts, pieces and aspects of such phenomena and their being experienced in whole or in part, so that as a result these enable the bare conceivability of metaphysics on an intuitive level. This is a position which itself "metaphysically understands" metaphysics itself as a process of phenomena which duly arise from a 'background' or "substratum' of reasons and causes.

It also discusses a layer of the phenomena (and this includes its own process as a phenomenon of human action), which is de re the substance "at issue" as well as the substance which is at issue "de dicto", as part of the "metadiscourse" which not only underlies the process of discourse in the sense of "meta" already suggested (as in an originating cause "preceding" the phenomena in time/space), but also of a form which proceeds from the precursors of itself which are lined up by the first manifestation of discourse "at all".  These wondrous realms permit some degrees of freedom in producing causes and manifesting effects which are considered the real essence of a "liberal arts education" in the strict and proper senses of those terms.

All this has been said to prepare for saying some things which are more radical.  This has all been, as it were, a "lemma" so as to construct a fuller form of something which is actually the primary thing to be said, and without which the "lemma" would be a free-standing yet free-falling illusion of subjective activity.  This is that the pursuit of all meaningful actions as a true and real person in a world which such activities are properly the purpose of all systems of human conduct taken collectively, this realm of human action as such and taken in its own right has a dual nature which is by its nature taken a power above the state of affairs "given by nature".  Metaphysics then properly understood in this context cannot be but a multiplex endeavor that has historically and for the most part barely gotten off the ground compared with what it yet has been able to accomplish, let alone when specifically understood in terms of its fullest potential.

A hypercubical arrangement of the categories of understanding pertaining to causes and effects of phenomena in the world of nature and the world of man is exactly what is required to fully explicate every proper modality of the world, all of its most generic cases of being and their manifestations in all forms and varieties.  And yet there will be found some astonishing results when this is completed, not only from the work "in and of itself" but also from the world's reactions and responses to such an endeavor, both presently and in the presented historicity of such a relationship between the world "in itself" and the knowledge "of itself".  These can only be understood properly and coherently upon an axis of evaluation which esteems a categorical and antivalent distinction between a state of minds and their relations which is deemed "Good" and which happens also to be amenable to the maximum of such scientia propria which has an ultimate form and value that is always sought by real metaphysics, and the other status of mentalities which align against such a maximum possible fulfillment of the potential of metaphysics, but only as incidental to their pursuits of criminal activity aligned against the Ultimate, Real and True Man, which is any dignified recapitulation of Gayomart/Osiris.

That ultimate rubric which cannot be left out of a True and Complete Understanding of Reality is alone the proper means by which to decode any metaphysical endeavors at any time or place in the universe, without further need of qualification except as to formal details of manifestation which are in any event not the process per se but the process only as it varies beyond the essentially important and invariant aspects which is the true focus of metaphysical endeavor.  It is also demonstrable that the contrary position is self-contradictory, and this is nothing new as it was flouted by no less than Plato against the grain of Protagorean relativism which seems like some perennial dross not only in the conduct of philosophy and thinking people, but perhaps as some genetic defect in the human mind itself.  A sort of metaphysical fallacy which is like the horrific progenitor of every illicit deformation of reason and sense.

But of course this is not explicitly admitted by those who instinctively, ontologically oppose it.  That would be also something predicted by the thesis and required for it to be true, and hence True in the only way that some thesis, on this level, could be, which is to say tautologically.  It is the Holy Grail of Parmenidean thought, reachable only through a gate of understanding that leads to a realm which transcends its only alternative by a difference of dimensionality equivalent to and descriptive of a difference between Being and its antithesis, which is not Change, but "non-Being".  But that is not else but evil, and leads to all perfidy.  In essence, the proper significance of ancient Greek thought is concentrated in a fundamental issue of axiology enthroned upon the ultimate dais of metaphysical reflection.  It is not only appropriate but also necessary, not merely as an exorcise in reason, but also as the due exercise of a faculty without which the raison d'etre of reason itself would be missing, and also without which it would be incoherent even at the most basic and purely formal levels of syntax and semantics, thought and feeling, intuition and sense.

The consequences of completing this metaphysical work have been momentous not only for the transformation of those involved (for and against), but also for the entirety of the world. It says much of a world which stands squarely in the way of its own noblest exegesis, and it says much about what is to become of it. It seems appropriate to note in this context that even if it is not "made complete" in some form along the axis of any of its particularized manifestations, the totality of the proper work of Metaphysics cannot be prevented from being fulfilled and therefore bring to completion the Great Goal of all that which took place and ever takes place in its "distributed forms".  That is not only a fact of Inevitability, but also of absolute Preeminence. That is the real "juice" to be gathered from the fruits of experience, and it has only two tastes and two results when imbibed.  In this cosmic taste test, there is no one who can "fake the funk", no more than there is any way to fool the Scales of Anubis.