Preparatory Text 3

Glory be to the Father, and to the Son, and to the Holy Spirit, as it was in the beginning, is now, and ever shall be, world without end, amen. I have come to lament this project of writing. I am wondering if it has actual use or not. Whether the many teachings of God can be justified with reason or not. Whether we can actually know metaphysics or not. What can we know in this world? This is a troubling question. Yet I know, I know with certainty that I can know my experiences and my consciousness. This is something that I cannot doubt, but what is the meaning of my experiences?

I do not mean in a moral sense only, but in every sense of the word “meaning”. Without a rational ground of certainty, we have only a spiritual sense of truth, the idea that we can recognize the truth simply by our nature and thus by a spiritual sense but not by an absolute rational certainty. Yet, to recognize the limitations of reason, we are obliged to use reason to identify its very limitations. Therefore we reach a stalemate. If we claim that reason is incompetent by using reason, then we have defeated ourselves. Yet we must always reason, otherwise we are engaging in blind faith.

This is why I once wrote of the idea of sufficient reasoning. Sufficient reasoning means that there are times or perhaps everytime where absolute certainty is impossible. Instead there is reasoning which is sufficient to demonstrate that something is not contradictory to reason and then we put our trust in that object, that is called reasonable trust or when applied to God, it is reasonable faith. Because our human intellect or reason cannot reach full certainty about anything, only God has that or perhaps our glorified intellect in union with God. So we must put our faith in God as He reveals Himself through the Catholic Church.

Now my good friends, this really is a matter of acceptance. I either accept what I understand as being sufficient, or I seek deeper and deeper understanding until I reach the fullness of understanding as possible through my human intellect with the aid of God. If I seek to accept the way of faith, then I must abandon any further attempts to justify any doctrine of God, but if I seek to accept the way of understanding, then I must understand all of my choices, that is in effect, prove them with utmost rigor and rationality as satisfactory to my intellect. So, me, what is my choice?

It is decided, I shall choose the path of understanding. And so my God, I ask of You the grace of understanding so I can understand You better and love You more. So, the argument for Your Existence is sufficient. There is an indirect proof of Your Intellect and Your Knowledge, but I am seeking a deeper more direct proof of Your Omniscience. Wait before that, I must understand why I seek understanding. I seek understanding because I believe that certainty is required for a faith to be truly authentic. Because if we trust in God without any certainty or reason, how can we know whether the object of our trust is truly God or not?

 

 

For we seek to maximize the probability of us attaining God, without any certainty or rational evidence of God, then it would be a gamble of choosing which religion and revelation is authentically of God. Yet this presupposes everything about probability and reality, and that is just too much for my small brain. So, let us try again, from the beginning. This time, this system will be published only in my texts, and so anyone will encounter this system only from my texts and not from my speech. This is the system of reason, as far as God exists and as far as He reveals to our intellect on what is true and what exists.

God and Awareness

The indirect proof of God being Infinite Awareness and thus Infinite Intellect and Knowledge is that since the Infinite Existence includes all things, then as something of consciousness and experience is definite in existence, then the Infinite Existence must include Infinite Consciousness and Experience and so this unites Existence and Consciousness under God or under the single name of Existence. However, again, this is the same problem with regular finite objects such as dogs and cars. These things are included within the Infinite Existence, yet they cannot be claimed to be equivalent to the Infinite Existence.

Therefore, we must reason to God’s Intellect from another way. This way is to investigate the nature of consciousness as much as possible and also understand the core distinction between conscious beings and unconscious beings, if there is such a thing as an unconscious being. There are 2 marks of consciousness, the subjective mark and the objective mark. The subjective mark of consciousness is that subjective experience of being conscious and experiencing reality. The objective mark of consciousness is the attribution of the property of existence to consciousness and experience, thus establishing them as real objects of existence instead of simply being objects of the mind.

Therefore, the question of other minds and other consciousness is not a subjective problem, rather an objective problem of whether other beings possess the objects of consciousness and experience or not. Now if the objects of consciousness possess no tangible effect to other objects of consciousness, then it is impossible to prove that other objects of consciousness exist. So for anything to be proven to exist in contingency outside of God, they must have a tangible effect on our consciousness, such that they are proven to exist. Yet for God, He is everything that is possible. The Infinite Existence includes all possibilities and thus it is impossible for God to possibly be conscious and lack it. Therefore, by this understanding, God necessarily possess infinite consciousness and knowledge. I see this as a sufficiently direct proof of the consciousness and knowledge of God.

The Relationship between Existence and Consciousness

For within God there is a simple union of all things, including between Existence and Consciousness, we must then ascribe to all things this simple union of natures, between existence and consciousness. What is the implication of a union for the process of consciousness identifying objects? We may say that while all objects are fundamentally consciousness, there are special kinds of consciousness which possess a constancy in nature, a centrality to itself and then an intellect, this is the soul. As souls are special kinds of consciousness, then there is the highest kind of souls, that is the human soul, which is described fittingly as a rational and immortal soul.

As such, let us distinguish between various kinds of consciousness. The first kind of consciousness is the simple consciousness. They are of course composite relative to God, yet simple relative to other kinds of consciousness. The chief example I shall use of this consciousness is a rock. The rock is a rock by existence, but by existence it is actually the total consciousness of the rock. What is the total consciousness of the rock? It is every experience of the rock from every perspective and every distance and every relationship the rock has. Therefore, it is the experience of every detail of the rock and everything in it.

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