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Fragment 180, word count: 505.

Tags: actuality, creation, learning, supposing, intending, time, ideas, Plato, eternity.

There are only two explanations for there being something instead of nothing. There is existence as intentional act OR as non-intentional mere occurrence. In other words, the something that is our world is either a willful intervention by some pre-supposing ideality, the effective personal expression of some monad of caring, knowing, and supposing intentionality, OR an inexplicable random cascading instability, perhaps manifesting a fundamental and eternally given nature which makes all particular occurrences pre-determined, but which itself, having no prior matrix, is perfectly random. This second explanation is a variant of materialist determinism. Neither of these two conceptions should be ignored, because ordinary experience combines both, and they stand in a special relation to one another. The cascading instability of actuality has only an exclusively single-state instantaneous existence, but that existence is an instability, a particular wave shape just arrived from a completed arc of other individually exclusive shapes utterly vanished and gone, and yet still bursting at the incomplete bursting edge of existence toward another arc of merely possible shapes and more or less probable shapes. Within that bursting-forth, instantly vanishing, vast cascading unstable actuality, we fragile monads of sentience endure by continuously aggregating a personal orientation from since-vanished shapes that we noticed and learned because they matter to our dramas of survival and attachment. Vanished and possible arcs of the nature-wave have current existence only as ideality in the ever-refreshing orientation of particular sentient intentional monads living an embodied life within actuality. With our orientation and our effective embodiment and our dramatic vectors of care we create intentional interventions, novelties, spur-of-the-moment new reality. Monadic sensibility/ intentionality is always on the point of arriving from playing out dramas within a learned shape of circumstances, still continuing to burst forth into hopes, quests, possibilities, and probabilities, with intent to continue a specifically personal mark. Momentary and always re-shaping features of actuality are personalized in the curation of every particularly embodied sensibility/ intentionality. The dramatic poise of a monad is entirely distinct from deterministic actuality through its just-created directionality.

The only straightforward way of conceiving a sentient intentional monad oriented for an intervention with intent to create new reality requires the monad to be already oriented within some state of actuality. This disqualifies any impulse to project intentional intervention universally as the original matrix of all existence. It leaves us with the inexplicable random cascading instability as a pre-condition for intentional acts by any sentient intentional monad, such as ourselves.

In cultures under the influence of Plato, ideality (spirituality) is identified with immortality and eternally stable and unchanging existence, but that is exactly not the experiential presence of ideality, which is always bearing into and enlarging into the incompleteness of ephemeral suppositions, pushing into ideas as the world falls. Aliveness, the living of life, living personhood, is inextricable from the ceaseless opening and passing of event-full time, and every living person is a co-creator of that opening of new reality.

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Fragment 177, May 31, 2021, The World that Matters (word count: 450)

Copyright © 2021 Sandy MacDonald.