Backwardly:
The class of perceivable entities that are deemed a sustained formation of particles, is termed here as dust;
deemed a transitory aggregate of particles, that is water;
a cascade of signal bearing quanta that marks the limit before instantaneity, light;
motion, as in the instantaneous transposition of a signal-quanta from one locality to the adjacent one, wind;
locality, as in the pre-instantaneous vessel of signal-quanta, place.
Dust in a particular and unique spatial organization, is fragrance.
Water with a particular combination of latent affinities, is flavour.
A specific scattering of variably languid light yields shape and colour.
The actual moment of conveyance of a singular signal-quanta constitutes contact.
The differential between signal-quanta in adjacent places is the kernel of vibration.
Continuing backwardly:
(5) There is dust. There is fragrance. There is the snout. There is smell.
(4) There is water. There is flavour. There is the tongue. There is tasting.
(3) There is light. There is shape and colour. There is the eye. There is vision.
(2) There is wind. There is contact. There is the skin. There is feeling.
(1) There is place. There is vibration. There is the ear. There is audition.
Discover the congruity along the height of each of these four columns:
(A) Dust, water, light, wind and place – these comprise the unordered physicality. They are implicit natures, and not instances of things.
(B) Beyond the unordered physicality, there is the ordered physicality. Fragrance, flavour, shape and colour, contact, and vibration are informative.
(C) Each of five organ systems – snout, tongue, eye, skin and ear – encodes its corresponding ordered physicality through sensitive reception.
(D) Sense converts encoded information into ensembles of quale – they are meanings proper.
Hence five types of ordered physicality reach the sphere of meaning. Within that sphere: The mental faculty both recognizes and newly cognizes meaning, and then – recalling habitual reaction – suggests adjusted reaction. The intellectual faculty regards such suggestions, and weighs short-term trajectories against long-term ones, iteratively reflecting logically associated alternative reactions into the mental faculty. The manipulative-organs for modifying and traversing the extra-organismal domain are impelled by the re-encoded meanings, now as intentions, that escape intellectual reflection.
The archetypal substratum to the awareness of physicality consists of the persistent hypnosis that “the organism is the self”. Via the organismal-self, this entire sphere of activity is projected upon the veil of the kernel of subjective awareness. That veil is comprised of the observative mode and the mode of impetus.
Observation happens here, where the outer surface of the veil, facing the organismal-self, and the inner surface, facing the kernel of subjective awareness, meet. Meanings accrued in the mind activate the observative mode in the veil, and the subsequent observation of meaning moves the subjective kernel to emote variously. Meaningful emotion yields meaningful intention, and the cascade flows outward again, as intention activates the mode of impetus in the veil. The organsimal-self mediates impetus to the momentum of the intellectual faculty. The intellectual faculty in turn herds the mental one to particular decisions. The organism is made to manipulate and traverse its surroundings. The next post will discuss the practical significance of this, and reiterate it less tersely, especially in the context of the juxtaposition of the tenets of neo-natural science and ancient mysticism.
