'Through our eyes, the universe is perceiving itself. Through our ears, the universe is listening to its harmonies. We are the witnesses through which the universe becomes conscious of its glory, of its magnificence'.-Allan Watts.
Consciousness is a vague term that few people actually understand its precise connotation and function. Ergo, it is reasonable to assume that even the most intellectual minds of philosophy have not yet elucidated effectively the quiddity and plane of consciousness or solved its insoluble enigma. It is within that analysis that the relativity of the perception of consciousness is defined, as being either abstract or physical in definition. Every human being possesses consciousness, but few people are aware of its important role in our revolving interactions and actions. How many persons discern the developing occurrences around them and how they correlate with the universe? We are willing or unwilling participants to this phenomenon. What is known about the contribution of consciousness is revealed, in the form of its essential nature and exposure.
With the constructive instrument of the mind, we attempt to resolve that which we cannot comprehend, as being overtly facile or indistinct. Thus, we are absorbed in the continuity of the universal quest for knowledge and truth. The implication of that thought is relative to the intrinsicality of the mind to our consciousness. To distinguish knowledge and truth, we must comprehend first, the operations of the mind. In order to reach that conscious level of realisation, the mind must have an effective method of achieving that process. By introducing the congruity of the ipseity and the philosophy of the mind, the coherence of thought and experience becomes indispensable, in the determination of the neural and psychological correlates of our consciousness.
Consciousness is reflected in the inductive state of the sentience of the composition of internal or external existence that is recognised, by the activation of the mind. It is a valid aspect and confirmation of our existing mechanics. Philosophy utilises the term 'consciousness' for four main topics: knowledge in general, intentionality, introspection and phenomenal experience. Consciousness can be described, as a mental process of circularity and an intelligible agency that is predicated on the foundation of the relativity of the mind, body and soul.
The mind adhibits the pattern of our thoughts and the recognition of the particularity of the objective versus subjective aspects of consciousness and the variety of distinctive forms of conscious states of co-existence and faculty. Intuitively, I can associate consciousness to my memory and be subjective, with the process of mental cognition. People regard our consciousness to impermanent states and objects that serve to accentuate our thoughts and self-awareness explicitly. Now, this analogy can be a composite description of the manifestation of the functions of consciousness, in regard to the prolegomenous concept of its essence and validity.
Consciousness can be perceived, as being a distinguishable quale of the intelligent mind within its intricacy and comparison. Videlicet, the property of the mind that governs our conscience and comportment, with a conducive measure of prudence and not an extraneous involution. Consciousness is present, with the large influx of thoughts and the metaphora that is the transference of a singular thought into an idea. It is present also in the instinctive henosis that is initiated, by the profound connection in meditation of the oneness of the body, mind and soul with the existential universe.
Enlightenment is an expergefaction or a philosophical awakening of the body, mind and soul. The association to percipience and intellection is prevalent with our cognition. Consciousness is thus presumed to be the phren or the mind of philosophy. It is also the metapheme or the method to the intellectual conversation of philosophy and the noesis of the mind. To understand the complete state of consciousness, we must discover the related subconsciousness of the mind, within the oneiric or dormant state and the metamorphosis included, in the process that involves the variable states of consciousness and subconsciousness.
There is a natural distinction, in the prosopopeia of an inconclusive perception and the reality of the meaning of the cause of consciousness that transcends the elaborate division, between the intelligible and the perceptible described, as the chorismos. The description of an enlightened consciousness may appear to be a metaphenomenal concept in its quintessential nature, but it is more practical to concede to the conception that consciousness is a genuine representation of the awareness of the mind. That is the epagogical observation that is not an alogism ascribed to the nolition of the mind, instead, to a philosophical interpretation of the volition of the mind.
Introspection is often believed to be an aspect of one's primary knowledge of one's mental cognisance and a reflection of that facility. For example, an experience or another mental entity is 'phenomenally conscious' in its function and applicability. If we applied the utility of consciousness to introspection or subjectivity, then the phenomenality would be invariably understood, as being a part of the universality of the importance of our existing consciousness and observant nature.
When I discuss the value of consciousness, I must introduce into the discourse, the considerable value of thought and intellect and the conventional concatenation, between each element in its practical usage. There is an absolute necessity for either thought or intellect, in the scibile process of mental cognition. The power of the mind and the power of the will are validated continuously, in the development of that prevailing process and in the causality of the confluence of consciousness that continges the ebros of thought.
As sentient beings, we have the available capacity to understand the universal essence of the application of consciousness and how it relates to our common existence in a quotidian manner and to the structure of ethos. When we realise that plausible capability that we possess, we then allow ourselves to be absorbed, by the immense magnitude of its effects and probabilities. There can be no incertitude applied to the notion that as human beings, we possess the acquired ability to understand that which produces thought. Thought is a fundamental mechanism of the mind, and our consciousness is the accessible comprehension of the universal expression of that thought.
The epimartyresis of that asseveration is demonstrated plainly, in the epinoia of that logisticon. To define consciousness, we must first acknowledge the correlative nature of the mind and its syntheton. The insinuation that the mind is maximious is, not linked to any presupposition of a fallacy. The power of the mind is extonious and can cause a thought to exuperate in its compendious faculty. Our conscious mind is capable of converting any processed thought into a dianoetic action. The mind is the primary function and the consciousness is a parergon established. If we referred to the Epipede Syneidesis or the levels of consciousness, the megalosyne of the mind would provide substantial egrigorsis to the universe and the empsycha that exist, within that universe. The perception would imply that our consciousness is a synaition that is manifest in the chorismos.
Thus, the phroniman would be attached to the process of mental cognition. This syneideticity would be relevant to our epignosis, syneidesis and synderesis. The consciousness would signify the exhibition of that mental property and serve, as the synecdoche of that process and its exhibition. The mere notion of that contemplation is not fallacious, when the polemic is presented as deducible. The enymerotis of the application of consciousness is the averment of the sophrosyne and quiddative proteanness that is important to the function of the mind.
Once the relevance of the mind with consciousness has been established, then the recognition of epicheia is perceived in our oicheiosis and episteme. The intrinsic nature of the mind is attested, in the postulation of the plerematic nature that reflects the value of our consciousness. The concomitance of thought and the utible function of logic preserve the mathesis of the mind. The hexis of the mind and the ability to perceive sensations and thoughts are reflective of our evolving consciousness.
The endeictic ability of the mind governs the propensity of the interjection of rationality. The awareness of the nous and the synesis is determined, by the asphaleia and our consciousness. Conscience is noticeable in our conductual actions and ethical persuasions, but consciousness is more applicable and visible, with logic and relativity. Quod hoc, the expository illation deduced of consciousness is then predicated, on the apodixis and the perception of its utility. A utility that is present in our volition and boulesis.
The mind requires absolute stability and definitude, in order to efface any plausibility of erethism. Ergo, the human ego must never be an uncontrollable and ungovernable cynosure of our decisions and actions. By acknowledging the didascality of the kakological maxims of philosophy, the purport of the element of virtue is accepted as valid. Therefore, our consciousness is valuable in the assessment of our emergent thoughts and perceptions. The active mind reasonably adduces from this inference, and the validity of that argument is efficaciously displayed, in the method of that transparency and coherence.
Philosophy is designed to permit us the opportunity to explore the universal expression of our consciousness to a great extent. Whether we choose to acknowledge that feasibility is determined, by our willingness or unwillingness to embrace its productive instruction. The fascination with consciousness is the accessibility that establishes the phenomenal corollary that is demonstrated, with the simplex introduction of thought and cognition to the instrumental participation of the mind.
The optimal state of praecognitum is achieved, within the ultimate state of enlightenment that is reached, through the volitient awareness of our consciousness autexousiously. There are numerous theories or presuppositions about the topic of consciousness and how it relates to the activity of the mind and its stages of fluctuations. The preliminary notion is that the development of our thought process is dependent on the level of our existential consciousness and the perceptible function of its applicable use. What can be deduced is the advantage of being a conscious individual and the culmination of the extent of that benefit. It is important to cogitate the cause and effect of a process that is universal, in its elements and obviates the availability of that logical design in its demonstrative nature.
To be conscious does not denote the deliberate state of being entirely aware of the evolving presence, around our emerging circumference. It merely offers the possibility of the realisation of that phenomenon consequentially. Thus, when the mind is consciously attentive and lucid to its existing reality, then the illative process is confirmed in the purpose of its immediate relevance. This is the evolution of the mental process that concludes, with our sui generis consciousness.
Life, in general, revolves around our daily perceptions and observations, within the sense of being cognisant and active in our mind and purview. Now, the question that I pose rationally is the imposition of our cognition, the sufficient evidence of our extant consciousness? Or is any apparent form of consciousness, instead, a progressive sign of the alteration of the mind? Is that concept an incompossibility to the utilisation of a developed mind?
Any analogy of our consciousness to the power of our mind can be easily interpreted, as being relevant and logical to the noetic conceptualisation of the basis and reason, for the establishment of our consciousness. I am not making the assertion that consciousness is solely metaphysical, in the sense that it is not contingent to the relativity of the mind. On the contrary, consciousness is attached to the sequential order of the logical thinking of the mind. Therefore, it can be reasonably deduced that the mind is absolutely a mere vacuity, without the function of thought and consciousness.
The access of a superb faculty such as the mind provides the mechanism for our consciousness. There is an incentive to attempt to understand the functional aspect of the mind and how it corresponds to the attributive need of our consciousness. The constatation of that correlation is personified, in the simplicity of that expressed philosopheme. As with the case with an abstract concept such as imagination, the universality of our consciousness can be perceived to be abstract in its definition and origin.
As percipient persons, when we are ably conscious of our actions and deliberations, the abstract diffusion of philosophical concepts are discernible, in the expression and form of things, such as the kalokagathia that is represented with our ethos or the dynamic nature of the effectual effusion of the sapient mind with logos. It is the rational faculty of consciousness that processes the plethora of knowledge that enables the action to empower the mind that encompasses our sentience. The differentiation of what is imperceptible or perceptible is recognised, in the emphasis of the embodiment of the mind,
There is an elemental aspect to the experimental condition of our activated senses that are connective to the electric sensation of consciousness, and that is the aspect of scibility. If we generalised with an affirmation on the topic of consciousness, the conclusion would suggest that there is nothing that is totally conclusive or something that is totally inconclusive, on the aforementioned theme of consciousness in our perspicuity and elaboration. What is interpreted is a presupposition that establishes the emergence of the amalgamation of our consecutive thoughts and opinions declared or imparted.
To ameliorate the amplitude of our knowledge, the access to consciousness must be facilitated in its unique congruence. This would be indicative in the procurement of intellectual awareness and permit the consideration of the potentiality of our consciousness to be expansive and not only metaphorical in the plurality of ideas. Then the question that should be quaeritated is how much could our consciousness expand, within our thoughts and perception? And what quantity of our methodical input and output could accept the flow of our constant thinking, without being contradictory to the systematicity of the mind?
To be sceptical is to be human, but to understand the essence of something, we must first become knowledgeable and conscious of that essence. The three spheres of existential consciousness are the following, the earthly, the nothingness, and the transcendental. The ten levels of the Epipede Syneidesis or consciousness are: The awareness of the body. The awareness of the mind. The awareness of the soul. The awareness of the oneness of the body, mind and soul. The awareness of the world and universe. The awareness of the cosmic energy. The awareness of the spheres of consciousness. The awareness of suffering. The awareness of tranquility. The awareness of enlightenment.
To determine the nature of our consciousness, the need to establish the reason for its necessity is central to the argument of its essential accentuation. Although thought is believed to be a particular thing, it can be a variable that can result accidental. As with thought, consciousness is presumed to be an abstraction and not a materiality. The verity is that we the people actuate our thoughts, into the adaptation of energy. This admission is an adherence to a logical conclusion that influences the impression of something reliable and imposing. The especial incorporation of the awareness of the mind is in essence, the operative instrumentality of our proven existence.
If people could realise the magnitude and function of consciousness, then the universal transition from one state of consciousness on to another would indubitably be a discovery that would be undeniable proof of the transumptive power of our mind and will. The protean state would be present, after successive attempts to accomplish this incredible variable. There would be no reason to surmise any implausibility or irrationality that could not be explicated or apantisised clearly.
With logic and consciousness we apply synteresis that does not obstrict us, but assist us. Consciousness is the symbebecos of the mind and not its material substance. It is the benefit to any form of auturgy. A conscious form of existence is equivalent to a conscious form of thought. Thus, this analogy would be interpreted, as a natural reflection of our disposition and attitude. It would as well reflect in our knowledge, intellect, logic and wisdom. I have pondered at length the meaning of consciousness and each time, I marvel with my capacity to learn more about this interesting property of the mind. However, I ask myself, why are there few people in the abundant world not concerned about this phenomenon? Could it be that we are living and functioning, in a surreality that is not recognised?
Perhaps there is a labyrinth of consciousness that transcends the signification of our understanding of its presence. Nevertheless, what should be realised is the universal haeccity of the hypochemenon that is related to the ergon of consciousness. If we inferred from the normal schema of that possibility, then the mind could govern our thoughts in such a coherentific manner. This would preclude the notion that our mind is only a mechanism of thought and not awareness. To fathom that analysis would not be incompossible or forinsecal to the actual truth.
The fear of the unknown is the uncertainty that lingers in the mind, like a vestige of a haunting memory, except that consciousness is the sanctuary of our thoughts and perceptions, as human observers. All that matters is that moment of time that is the present. The simple synchronicity of our actions or others that are accidental or particular in occurrence. Consciousness is the cogent consolidation of that process. We should be mindful of the sequence of events or things that occur around us. Only then, can that process be truly understood.
We are more than mere beings of matter and form. Essentially, we are existential beings that reside, in the continuum of the space of consciousness and subconsciousness. If existence is measured by the definitude of time, is it not conceivable that our consciousness is the link to that definitude? When we realise that consciousness is the idion and the mind the hyparchein, then that universal truth is revealed by our consciousness. I can be no representative of a being that has not achieved the recognition of its existence. Ipse facto, I am a conscious being of matter and form, but I posess the fulfilment of the power of the mind and the advent of conscious thoughts.
If I examine thoroughly my thoughts in depth and searched intellectually and subjectively internally, I would intuit that my thoughts are pervasive in my mind. Thereafter, the sphere of human consciousness would be experienced and also conceived, as being a relative part of our animated existence in the tangible cosmos. Consciousness cannot suffice, without the assistance of the mind, body and soul. Imagine that the universe was only predominant in matter and form and exclusive of the immaterial things that are our thoughts, imagination, creativity, feelings, words, expressions and above all consciousness. What then would the universe be, without any of these abstract or metaphysical things? We would be nothing more than people devoided of a certain identity or personality.
If we assumed that consciousness cannot exist without the mind, then we must as well assume that the mind cannot exist without our asserted consciousness. The apodicticity of that reality would be consistent, with the perception that we are conscious people in our functions, actions and decisions. With this acknowledgement, the philosophical concept of consciousness is construed, as a rudimentary form of the awareness of our evident existence in the universe.
Verily, what good is it to exist in a physical world, if a person is not conscious of the physical reality of the universe? Thus, the basic premise of that argument would be adducibly irrelevant. The inception of consciousness is discovered, by the remarkable power of our mind and the display in our sophrosyne. When that is then acknowledged, the comprehension of what is its significance is realised, as being logical and determined. Ultimately, to be sentient beings of consciousness, the composition of that realistic nature would define us, as part of an intellectual design that possesses the application and stream of consciousness.