Concerning the Nature of Our Conscious Spirit
Roy D. Follendore III
(c) 2000 RDFollendoreIII
I consider myself a Scientist as well as an Artist so I am interested in perspective and context. By this I mean that much of my personal work has involved practical research into the communicative context and control of ideas. Underlying this work is the understanding that there are conscious spirits to and from which to communicate. Communications expects that this is so and without which communication cannot physically exist. This paper is about the fundamental nature of the spirit, as well as that, which creates and comprises it. This is a paper about context, perspective within consciousness and the ultimate fear that drives the underlying process of communication within the collective and human spirit.
Science is all about trying to understand something of the Universe in which our conscious mind exists. We understand that energy and matter are two sides of the same virtues. Neither can be destroyed and can only be converted from one state to the other. We also know that time related to energy and matters are not what they at first appear to be. And we know that all of these things and more. Far more than anyone shall ever know are linked within a related abundance of complexity and change.
Perspectives of space and time change the fundamental human belief systems. We perceive things as being solid which are not. Even the glass in your windowpane is a liquid that is slowly flowing, drawn by gravity to a puddle. The size of our Universe does not matter to our conscious existence. To our conscious it is the perspective of context with respect to complexity within our Universe that ultimately matters.
We define our existence by our conscious but yet we cannot define this idea we call consciousness. Is a common stone conscious? We see no evidence, but can we ever know for certain? But it is this point, not the fact that is important for no matter how infinitesimal, there is always some finite probability that a stone may have a consciousness and we might not know it. The point is that stone conscious could exist. We also think we exist because we believe we are, not because we think we are. We also believe that our stone is. What would conscious be without that which is surrounding it? We are only allowed to think because we are able to sense things that point to our existence. Other things allow us to exist.
Our bodies point to our minds, yet that too is the Ďother,í the physical self that the mind points to. Consider for a moment that if we could only sense the stone and nothing else, then without the stone we would be nothing and the stone would be our Universe. For the same reason, if we could not point to our bodies our minds would be nothing. Consciously we are therefore part of our chosen stone as much as ourselves. This is a complexity of reassurance. It is this complexity of the Universe that drives conscious thought to coexist, not thought that allows the Universe to exist.
This personal perception that we call ourselves is only one aspect of our being. The perception of ourselves as human and as a kind of human also is represented by conscious thought. We choose to misrepresent our relationship with the true Universe each time we place ourselves within this context to live as a metaphor. This Universe we exist in is not a biblical heaven and nor is it hell. It is exactly what it is represents itself to be through our perspective and perhaps sometimes a little of what we make of it.
The societal consciousness that we sometimes may think of as real is only a dream. There is no more reason to believe that this second order reality exists than conscious in our stone. We exist within a Universe where puppies nip at children for their own good reasons and rattlesnakes as long as they exist have an inherent right to use their own discretion no matter what a society may desire. We are what we are, not what we want to be, what we might be, what we will be, or what we should have been. Society is primarily an expectation not a reality. It offers promises for conformity to the expectation but cannot deliver. It banishes the nonconformists and punishes the nonconformity. Punishing the snake for being what it is does not change the nature of the snake but simply tortures it for what it is not.
Spirit is about nonconformity as a statement of existence. Everything has its own spirit of existence because it makes itís own statement and through that spirit becomes what it is. If rocks are going to be rocks and people are going to continue to exist as a species then it is necessary to coexist in context with, not in spite of the spirits of our environment. Because we are conscious of the stone, the stone is a part of our conscious experience, a part of that force in us we explain as nature. Because of this it is no less aware of our existence than we are of it.
When a person dies, the relationship of that personís conscious is no longer animated to the rest of the Universe, as we understand it. Externally, the body that points to the identity of the person is lost forever. Death is about becoming something else other than a mortal conscious. The person who dies can never be replaced within this physical universe however is easily replaced within the societal universe, which carries on. This is the essential purpose of human society, which is all about survival. For the individual, the pointers are simply reset and the statement of a lifetime has been made. This is the eternal judgment of the universe.
Just as every echo within the physical universe continues to exist forever, the complexity of the statement made by the individual conscious during life can never be destroyed, only forgotten. This is ultimately why the conscious mind fears death. It is the loss of control and the consummation of identity to that which is the vast Universe. We exist both as a compelling physical entity and as a constant stream of motion but it is this spark of awareness that makes us think we are different from common stone. The irony is that it is stone which we question as to having conscious, that we use as monuments pointing through time to the physical passing of our conscious, perhaps for the same enduring reasons, and on which is an implied question. Did this spirit do all that was proper to be done?
As science means knowledge, conscious etymologically means self-knowledge . . . But the English word implies a moral standard of action in the mind as well as a consciousness of our own actions. . . . Conscious is the reason, employed about questions of right and wrong, and accompanied with the sentiments of approbation and condemnation. --Whewell.
 As science means knowledge, conscious etymologically means self-knowledge . . . But the English word implies a moral standard of action in the mind as well as a consciousness of our own actions. . . . Conscious is the reason, employed about questions of right and wrong, and accompanied with the sentiments of approbation and condemnation. --Whewell.
 Conscious represents and is defined within our society as the faculty, power, or inward principle which decides as to the character of one's own actions, purposes, and affections, warning against and condemning that which is wrong, and approving and prompting to that which is right; the moral faculty passing judgment on one's self; the moral sense.
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