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Human thinking and human action is nervous activity. Among doing or shaping what is done, all action is performance. What is thought to inspire this performance or its reception is nervous activity. Performance is the phenomenal and hermeneutic sheen of action; it both exists and exists as such in our understanding of action and in our execution of it. Performance is a subset of action formed by our intentional understanding of certain types of action. Intentionality is itself at work here, as I write.

Action and thinking comprise a totality of human experience and our coming to awareness of it. The two form a distinct outline in our existence as a duality of being in the world and being in our heads, that is, as a product of nervous activity. This bifurcation corresponds to two points in place and time--the place of phenomena in relation to our understanding of them, coming into existence through nervous activity. Understanding lags behind an occurrence of phenomena; this suggests that, while essential to the meaning of the phenomena itself, thinking lags behind action as it comes into being. Thinking is in closer ambit to personally intended action, that action stemming from within the thinker's intention. This thinking also requires time to both initiate and complete its own action. Thinking is of the substance of the universe, categorically, but uniquely saddled across a temporal unfolding. Therefore, thinking as a phenomena itself exists in time but that its relevance to any specific instance of time only renders it as part of the stuff of the universe. The activity of thinking faces two logical planes, each of which contradict the other. The relationship that thinking has to the existing universe is indifferent to its phenomenal existence in the unfolding of time. Thinking becomes invisible to the material world as a phenomenon, thinking. Both thinking and the unfolding of a sequence of events that we may category as phenomena require time to unfold.

In this frozen moment as we regard the world and ourselves and we grant their aspects meaning those frozen bits of thinking digested into phenomena or facts are, themselves, historically emergent phenomena. The universe itself is supposedly the product of a primordial event that both unfolded time, matter, density, and the physical laws of the universe. While it signals a beginning, that beginning required time. And so we are now taking time to understand ourselves, our lives, the world around us. And you may be taking time to read this. But the things that we find meaningful take time both to understand and to occur because nothing simply existed forever. That unique seat goes to one entity who we call "God." God is prior to the reflex of neuron or the primordial mass that finally blew, creating the universe. God is also after everything has passed. But this God, especially as we commonly regard him through Christian theological teaching, has another specific purpose for our minds. God simply ends the question of why, not for everyone, but for many. And God need only serve that purpose for those that pursue answers out of an abject fear of nihilism. God also acts as a dam on our consciousness. At some point the powers of reason, of observation, of measurement, of calculation reach a barrier, a logical problem, a technical limit. God serves as a reminder at these junctures that nothing is essentially meaningless or ambiguous. It's all part of God's mystery.

Key word: mystery. Why? Because the insertion of God into a cosmology ends a mental exploration. God completes a method of inquiry by providing not only a noun but a whole grammar short-circuited around the significance of the term God itself. God is seen both in cause and effect. And God becomes a reflex word to stop thinking. God is the answer. For this reason God is used as a mental block. Instead of working past God as an answer, those who have procured great faith in this deity spend their time creating convoluted logical arcs to fit God into the pattern of life, society, and human behavior. God is the reason why some die and others kill.