things and spirits

Organization is the transcendent property of substance.

Anecdotes from learned individuals that consider their thoughts as last week's potato tend to submerge or conflate the consciousness to the atoms making up the body housing it.

This is a short sale.

Let us consider that rhyme and rhythm are at their most fundamental form a method for transitory existence, through time, by the physical indent of a symbolic activity. What rhyme does 'physically' to symbolic activity is set up a preceding condition by word and initiate an anticipatory response to expect a homonym in kind. And what that does is bridge two moments in time. Likewise, rhythm provides a sound pattern, which also suggests an anticipatory response if only because the pattern repeats, and that is enough. Repetition is, like our rhyme above, an anticipatory response, which allows us to perform an action of memory in order to transcend moments.

The thing that is life is a monument to time, yes, and to biology, hallelujah, but that thing, that artifact, is also a memory of organization. Brain is a plastic substance, a response, literally, a reflex set into a time-delayed network, a plachinko-effect of input pinballing around a human neural network the sum effect of all that friction of that first input leading to a cognizant reality.

Yes, here is the rub, the symbolic exists apart of humanity. And as we happenstance to touch upon its harmonic frequencies we tap into this deeper intelligence. It is only our self-motivated and reflexive return to these harmonies that we begin to form an existence, a mode of being above and beyond substance. Being is a condition preceding substance. Likewise, intelligence is a property of things for physical reality, or things, rest upon this preceding condition. The relationship of objects and their perception suggests that objects precede their existence as perceived if one is a realist. An idealist may suggest that the properties of objects have a narrative overlay, a subjectivity required as a formality of their perception to the extent that outside of their apprehension by beings capable of observing and classifying them they are to themselves and to other objects basically 'indifferent.' But let us suggest that objects are the substance of the perception in that they furnish the elements of an intelligent consciousness that establishes the basis for perception. There is no intelligence per se, but objective complexities of structure that reflect an age-old interface between, first, sensory cells, then reflexive cells, and finally an organism that comprised them both, which evolved, for many years, bathed in a cellular and sensory environment from which it compiled an effective apparatus for intelligence of that world. It is effective because it promotes survival. The survival of the organism rests upon its requisite complexities for addressing environmental contingencies. The reflex to duck from a loud noise requires an organism in an environment that cultivates that response as a requirement. And so if we are to extrapolate greatly out from there, the cognitive capacity of a human being to manipulate abstract symbols and to essentially make use of time brings us to that early attempt to transcend time through rhythm and rhyme. A brute blankness of substance characterizes both the simpler origins and the overlooked complexity of current organismic existence. Our ability to create and invent powerful artifacts for our advantage reflects an identity that struggles with relevance in relationship to a history and a culture that provides it with symbolic substance. Secondly, it also reflects the physical possibilities of our world and our mental relationship to it. But as we reach a limit of our terrestrial existence the environment that it represents reflects a great deal of the universe but simply not all of it. In order to expand our existence we have to leave earth. It is through novel interactions with new substances that we will expand our consciousness.