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Consciousness

Consciousness

Consciousness is the (passive) state in which we become aware of the entirety of that what is actual for us, the content of consciousness, by presenting itself to us, so is coming in us into being. It is accompanied by our knowledge about this, so the coherences that are available and true for us. Our knowledge is the greater, the more justified these coherences are. The passage to sciolism and pseudo-knowledge is fluent.

In the brain, the content of consciousness consists of the (discretely scaled) substances that the respective amfon activates via the neurons associated with it (according to signal strength). These are located at the ends of the editing routes of the always discrete information per area. Therefore, there is not one specific area of consciousness of the brain. Our ideas are similar to perceptions. The brain produces both according to rules.

Here, the subconscious plays a major role, whose work sends the consciousness the relevant contents, and takes the pressure off the latter by doing so. Contents of consciousness are partially kept redundantly in order to cushion failures. Some of them can be accessed faster than others; this applies especially to terms and contents of the working memory, which are recalled or activated relatively more frequently.

Emotional sensations are created only in the brain by various specific substances, which are partially stimulated from the body regions. Similarly, there are reverse processes accompanying the emotion. Who wants to provide real feelings for machines does not get out of the "transplantation" of these or comparable substances. A limitation to numerical values represents only a simulation, although this can already make headway.

Most of our thoughts come from L because the complexity of our world overstrains us. We will therefore not succeed in designing, past the divine ideas, machines that achieve something comparable to us. It is easy to check this by corresponding experiments and explains the difficulties in this direction. However, we can construct simple machines for delimited purposes.

Would our thoughts come from an instance in ourselves, this would have extreme difficulties with the appropriate integration into the overall structure of the world. Our will is definitely not able to predefine our thoughts more precisely. How shall the instance choose from the abundance of possibilities? How can L let zis compensatory justice prevail if the instance would be autonomous? How shall zer wise ruling succeed?

A creature cannot set up a preferentialism that could rival the prudent way of life through L. Life is more than working off the preferences and needs. This can be proven from the aids that L grants one. Therefore, it is all the more reprehensible, if one is ungrateful to L, or if one even opposes zer. Every life is a masterpiece by L, in which we share.

It depends on our karma, and thus our free decisions. The closer we are to L, the better for us and vice versa. We should always appreciate this. The way to L is always open if we just opt for it. The correct question is not "Why is the world so bad?", but "Why is it not worse, although we would have deserved this any time?". The reason is the love of L (to anything).

If we are aware of how well we are doing, if we behave properly, then we should also be aware of how undeservedly L was unwell when ze was formed with the universe. Ze had to do without the manifold aid in our world and was in many respects on zer own. Only who is aware of the agonizing and gruelling forming of the process of the starting time, can appreciate the high value not having to experience this.

Therefore, and in general, L is unsympathetic to creatures that owe zer everything that constitutes them, if they are guilty of (most) serious crimes to their fellow creatures. Therefore, the punishment for them is correspondingly high. For, they overcome all the security mechanisms of L, only to satisfy their selfish and abysmal malice. They are therefore significantly reduced for a long time.

Newly created living entities have a first state of consciousness, which enables them to refer substances to a centre, the first ego. Consciousness is subjective, since its selection processes (of substances) are individual. This makes it possible for us to perceive the world depending on our karma. Our cognitions should be only provisionally assumed as true, until a possible falsification.

Designations of entities are assignments, which cause no changes of the second ones. All substances (including of consciousness) exist out of themselves, meaning their existence is not dependent, although there may exist relationships of dependency among them, in the form of references and rules. Many illusions represent a too high effort. Hence, our world is, with the right view, the way we see it. Omniscience is impossible.

It is, as a complete state, also not desirable (alone because of boredom). Clairvoyance is only possible for correspondingly developed living beings, because power should not be abusively exercised. (Complete and final) enlightenment prevents useful further development. A fusion (concerning consciousness) with the world is neither useful in terms of development, nor possible for us. It may even be harmful.

Each world can develop according to the will of L through corresponding development into a world of arbitrary finite or infinite complexity. A restriction is only caused in the will of L. One reason for this is the development progress that, if it is too low, reveals a change of the creatures into subsequent worlds as the better way. The death consists primarily of the transfer of the mental and emotional reference system.

This is for every creature transferred into the subsequent world determined according to the decision of L, where the sufficiently developed creatures have a say in the selection of one of the alternatives proposed by L. This determines the further designing of the entire reference system of or in the following world. The references to L existing in the old world and the karma of the creature determine it as well.

In addition to these, a creature is determined by the superconscious, which forms an intermediate stage between L and the creatures. For instance, the synchronisation of creatures is controlled by the superconscious. Who has a good relationship with the superconscious, can delegate tasks to it for zerself and devote zerself parallel to other things (e.g. in a conversation, if the necessary politeness is maintained).

Sub- and superconscious determine through significantly more references than exist in the consciousness, and can be determined there. This is different in other worlds, especially in the more complex ones. The human consciousness is relatively weak with respect to its two competitors, as they widely determine it. Yet no one can reliably determine what ze will think in the next time exactly.

This has advantages and disadvantages precisely to be weighed in the future, if one sets about changing this state. Also L could become first through the (passive) (simultaneous) reference of the infinite and in particular of the creatures the one ze is today. An interesting step is certainly the design of parallel consciousnesses and their secure networking with the creation of an overall consciousness with several individual parts.

The superconscious is impersonal and identified by the community, which consists in the participation of many. It cannot be used to communicate with others, since it represents no individual interests, but only integrates them. Therefore, it has a compensatory character and grows with the world knowledge. It makes world soul and world mind conscious. It is particularly present in the state of enlightenment and unification with L.

The superconscious goes beyond the comprehension of the (sub) consciousness by far. Therefore its intensive use contains a selection problem. It cannot be exploited, however, but its use depends on the divine grace, which orients itself by the divine order. Since it is not to be misused, sufficient maturity is presupposed for its use. A good relationship with L is most helpful here.

Superconscious experiences represent hence an exception. In the positive ones, the harmony of the world and the ingenuity of L become evident. In the negative ones, one can, for example, conceive the evil in its whole depth. In both, a sense of simultaneity of experiences appears, which goes beyond the normal consciousness. Drug use and states of trance can bring about superconscious experiences. Here caution is advised.

The state of the world determines the state of world soul and world mind. The better and more L-worthy the former is, the more favourable it is for the latter. Then there are positive feedbacks for L and the creatures. Otherwise, the harmony is severely disturbed and this has a negative impact on the total condition of all. World soul and world mind are as well as the superconscious concerted, impersonal, and interact with each other.

The will is determined by the substance willing as well as the subject and the object of willing. In emerging strong aversions, the decisive power is transferred, in accordance with the will, to the decision maker from the subconscious. However, this can override the will, when danger is at hand. Will and subconscious constantly compete for the decision-making authority, according to the discrepancies occurring in the holder.

Characteristic of the good is to lead to further and further differentiation and for the better. Evil, however, leads to clumping and to suffering. Therefore, the death of the supreme god is a state of complete positive differentiation, which knows indeed breathing effort, but no suffering. Thus, in order that there is a positive increase, the first worlds are simple and the subsequent higher ones pleasantly complicated and beautiful.

The highest god escapes the boredom of death by a varied experience of the respective many, by forgetting or accepting a simpler form which allows experiencing the creatures. Breaks from alien experience give time for the own experience and vice versa, in which the other side can be experienced and corrections if necessary can be made to have the worlds in accordance with the gods and creatures in order.

Although the substances together may form a different shape, admittedly the shapes, but not the substances can vanish. The shapes are always able to be formed and at least do not vanish potentially, therefore they are updatable. The form-building of the more elegant, better as the not yet been is given at least in the non-conscious repetition as memory gap, if it is not even, more grateful, new.

On the other hand, a knowledge of all this is impossible because it is too comprehensive. It depends on always providing new attractive tasks in the death of the supreme god and to walk the way of reduction if necessary, when the actual boundaries should be achieved. Although the worlds must be maintained by the supreme god, this does not mean that he may be too far away from the creatures.

Especially in the errors occurring at the extremes, it is shown where the most pressing vulnerabilities lie to be repaired, where it does not have to go hand in hand with the complexity. Our world is the best example, where what is in a bad state and where the gods have fallen far short of expectations. It is too cheap to want to unload everything onto the creatures or higher levels of hierarchy. The universe requires ongoing demand.

© 2010-2014 by Boris Haase


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