Animaterialist Consciousness, Part II

Animaterialist Consciousness, Part II

Keep in mind, as we proceed, the distinction discussed in Part I between philosophical consciousness and psychological  consciousness. We are dealing at present with the former.

What is the origin of animaterialist consciousness? How do we grow in awareness? First of all, we must not reify consciousness. It is a state (not static), not a being in and of itself. It is a quality of being. Many times, we tend to talk about “the unconscious” and “consciousness” as if we were referring to beings. They are not. Rather, they are qualities of beings. The avoidance of anthropomorphism is the best route when thinking along these lines.

These are images of things we cannot explain precisely in human language. The best we can do is provide an approximation. If you were thinking the various modes of consciousness could be classified into neat categories, then you may be disappointed.There are no tidy delineations of the modes of consciousness.

In Part I, I talked about the most primal consciousness, the vortical quality of the universe that is ever whirling, ever creating new animaterial forms for matter to unfold into. This is a mode of consciousness that acts creatively and volitionally and is concomitant with the fusion of Universal Spirit and Universal Soul, i.e. the Cosmic Mind. This primeval mode of consciousness is shared by all things, for all things are within the Vortex and all have creative input into how new forms are created. The Cosmic Mind spins infinitely with the creativity and volition of all things because all things possess innate Divinity. It is an involutionary Vortex because all things are involved with one another. The motion is not away from, but toward more immanence and rhizomal growth in the universe, and more involvement of all its animaterial forms.

The Vortex is the foundation of all consciousness in the universe. Growth of consciousness derives from obtaining information. The Latin word for information is informare, which means “to give form to.” Don’t think of information as it is discussed in computer scientific circles. Information brings more awareness because it provides form. Thus, the involutionary Vortex, which is forever spinning, produces information and informs matter to bring about animaterial entities. The Vortex is the modality of emergence for animaterial forms. Other modalities of consciousness derive from the Vortex due to its involutionary nature. As its spins in its cone of creativity, It involves all things by interconnecting all things. This has a sort of domino effect, creating more varied modes of consciousness as the Vortex spins inward. As the Cosmic Mind grows more collective, wonderful things occur. The closer that entities grow together, the more intense the interconnection. The perfect state would be perfect interconnection. But remember, the Vortex is the collective and creative Mind of all things, so all things must participate and contribute, according to their modality of consciousness.

Remember, these statements are shadows of the true; they are mere approximations. I believe Kant was wrong about the inability to know the noumenal. I am of the mind that, because our minds are sprinkled with Divinity, we have the ability to gain knowledge of the thing-in-itself, the world as it really is. We may only get fleeting images of the way things really are, but this a good start.

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3 thoughts on “Animaterialist Consciousness, Part II

  1. Hi Mark,

    I found your description very helpful in getting a truer and clearer “feel” for the nature of reality: That consciousness is a quality rather than a being in itself.

    A also agree that we can grasp the noumenal. This may lie beyond the scope of Reason, but not the Mind itself.

  2. You echo Schopenhauer, who also disagrees with Kant about our epistemological blindness toward the noumenal. Schopenhauer believed that our individual consciousnesses were our lone access to this otherwise opaque realm. He dubbed this world “the will” and this will can be seen as coextensive with mind/qualia/consciousness (though perhaps Schopenhauer's emphasis on “will” focuses our attention to the centrality of action in being and the identity of causation with noumenal, not phenomenal, reality.) as such, I think, contra your earlier claim, that the thing-in-itself is, must be, cannot fail not to be, consciousness itself, in whatever alien form it may take at different causal levels of existence, including this one.

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