A Cosmogonic Model Of Human Consciousnes Part 1

Journal of Consciousness Exploration & Research | December 2012 | Volume 3 | Issue 11 | pp. xxx-xxxx Messori, C., A Cosmogonic Model of Human Consciousness: Part I 1200 Exploration A Cosmogonic Model of Human Consciousness: Part I Claudio Messori* ABSTRACT This series of articles present a physicalist account on the origin of human consciousness. What is presented is a cosmogonic model based on the centrality of Tension assumed as an intrinsic and irreducible ontological presupposition associated with a pre-energetic undifferentiated and totipotent proto-dynamic principle (dynamis), whose differentiation gives birth to a space-time system of correlative interactions between physical objects denominated differentiated tensorial fractals (or tangent tensions) and undifferentiated tensorial fractals (or qualia). To describe the structure and dynamics that qualify the fundamental space-time dimension we can make use of the holographic principle, fractal self-similarity and the role reserved to the twisting moment (torque) in certain dual torus topology. In this light, human consciousness is recognized as the ecological and neuropsychological result obtained from the joint action realized through the holographic module, between poietic function, syntropic function and mnemotropic function the meanings of which shall be defined in the articles. Part I of this series of articles contain: Preliminary Remarks; and 1. Introduction: The problem of consciousness. Key words: consciousness, states of consciousness, image-making, qualia, psychism, auto- organization, strange holographic attractor, syntropy, entropy, negentropy, mnemotropy, mnemopoiesis, confinement process, dynamis, holographic-fractal space-time, event-horizon, toroid-poloid, tension, torque, Coriolis force, spin-internal motion. Dedicated to the Jungian unus mundus Preliminary Remarks 95% of our

Universe escapes our knowledge. Aurélien Benoit-Lévy A growing capacity to investigate and manipulate the intimate structure of animate and inanimate matter, as well as: - - - - the fetishist cult of the hyper-technological tool and the power gained from possessing it and being possessed by it; the use of scientific knowhow and research which is increasingly unbiased and progressively further from the idea of knowledge as a resource and collective asset; the pervasive and seductive power of the commercial offer with its promises of gratification and freedom from the burden of frustrations that lurk in the real world; the unyielding acceleration communication; computerization of data-sharing and towards * Corresponding author: Claudio Messori, Independent Researcher, Str. Villaggio Prinzera 1, Fraz. Boschi di Bardone, Terenzo 43040, Italy. Phone: +393282876077; e -mail: messori.claudio@gmail.com ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | December 2012 | Volume 3 | Issue 11 | pp. xxx-xxxx Messori, C., A Cosmogonic Model of Human Consciousness: Part I 1201 - - - the consolidation of markets based round organ transplants, genetic engineering, neuroengineering and bio-nanotechnologies; the appearance on the world markets of hundreds of millions of aspiring consumers/producers of articles for all tastes and all ages; the destabilizing effect produced on individual and collective identity by enormous domestic and international migratory flows of have-nots summoned by free market globalization, seem to be laying the path to the introduction of a human identity model that is gradually

more uncertain and disconnected from the natural body, sensitive-thinking-vulnerable-perishable- unique-finite, and increasingly fascinated by the idea of a virtual body, computerized- cybernetic-invulnerable-artificial-modifiable-transparent. The successes obtained by the significant scientific and technological evolution which, over the last fifty years has allowed the investigation, deciphering (circa 5%) and manipulation of the intimate structure of the constituent elements that lie at the basis of the physical and biological reality we form part of (the unknown portion amounting to 95% of their overall dynamic would suggest considering this 5% as a sufficient percentage for the formulation of partial hypotheses to be applied with caution), have made it increasingly problematic and uncertain to understand what is being observed, increasingly obvious the limit of knowledge acquired, and increasingly partial and controversial the answers to the myriad questions that arise when seeking to forecast the consequences, above all in the medium- to long-term, resulting from the attempt to manipulate what we can only catch a glimpse of. In the medical/health environment these successes are translated into a growing capacity to save human lives, in acting on the person and his/her vital functions to guarantee survival, even when this leads to a lasting state of suspension of consciousness (coma), which often leads to a total or semi-total dependence on doctor/nurse monitoring, daily pharmacological administration, the adoption of medical devices which allow artificial survival, and on a source of continuous socio-health and family assistance, where necessary for extended periods of time, even years or decades, with profound repercussions on

the quality of life of the person being assisted and the life of his/her family members. In other sectors of knowledge and knowhow these successes have laid the path to cloning, the transplantation of organs, the development of sophisticated neuroinformatics devices plus a new generation of computers (quantum-bit), to artificial insemination and, simultaneously, to a flourishing illicit trafficking in clones, gametes, placentas and, sadly, even human beings; babies, women and men recruited from situations of extreme poverty and used to satisfy the burgeoning request for biological components. Meanwhile, in the military and aerospace sectors, these successes are generating new security systems, new devices of dissuasion and persuasion, new weapons and new forms of military equipment destined to revolutionize the equilibrium of the forces at play in resolving domestic and international conflicts. We are faced by a rapid, profound scientific, technological, social, religious and cultural transformation abounding in promises but also closely packed with unknown factors, a transformation that seems to succumb to rules dictated by a world of national and supranational finance focussing on speculation to the advantage of the few and damage to the many. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | December 2012 | Volume 3 | Issue 11 | pp. xxx-xxxx Messori, C., A Cosmogonic Model of Human Consciousness: Part I 1202 Precisely because of this high-speed, hi-tech transformation, the necessity to establish what should be understood by consciousness and by state of consciousness

is no longer a need but a mandatory objective. How and from what did our Energy Universe originate? Is the energy dimension all there is, or can we hypothesize a fundamental pre-energy physical reality? And if this does exist, what does it consist of, how can we describe it, and what relationships does it entertain with the Energy Universe? In anthropopoietic mapping of phenomenological reality there is a phenomenon known as individual consciousness linked to a universal consciousness phenomenon: is it correct to speak of consciousness outside of its anthropological dimension? Is it correct to refer to it as an epigenetic phenomenon that emerges from the neuropsychological dimension assumed by the same dynamics that preside over the structuring, organization and development of every other physical phenomenon? fundamental but In this series of articles, the poietic function of auto-organization and the syntropic function of attractors are assumed as inadequate presuppositions to describe phenomenological genesis and becoming. The missing link to complete their role is identified in memory processes, whose dynamics are exemplified through the Twisted-Pinched Hysteresis Loop model, and indicated as the mnemotropic function. The result of the joint action which by means of the holographic module is realized between poietic function, syntropic function and mnemotropic function is equivalent to an a-intentional articulate and complex ordering function which is defined as mnemopoiesis (MOPS). Hence what is presented is a cosmogonic model based on the centrality of Tension assumed as an intrinsic and irreducible ontological presupposition associated with a pre-energetic undifferentiated and

totipotent proto-dynamic principle (dynamis), whose differentiation gives birth to a space-time system of correlative interactions between mass and energy-free physical objects denominated differentiated tensions) and undifferentiated tensorial fractals (or qualia). To describe the structure and dynamics that qualify the fundamental space-time dimension we can make use of the holographic principle, fractal self-similarity and the role reserved to the twisting moment (torque) in Haramein- Rauscher U4 Space-time Dual Torus Topology. Description of the factors that determine the transitions from one physical dimension to another (relativistic dimension, quantum dimension, hyper and middle dimensions) is provided in terms of breaking symmetry and explained as a re-distribution of non-linear relationships between monopolar tensorial potential, dipolar tensorial potential, and kinetic potential. tensorial tangent fractals (or Human consciousness is stripped of its anthropocentric requisites and isolated from its anthropopoietic genesis to be recognized as the ecological and neuropsychological result obtained from the joint action realized through the holographic module, between poietic function, syntropic function and mnemotropic function. In this light what we are defining as consciousness constitutes a particular case of mnemopoiesis, a particular case whose specific a-intentional articulate and complex ordering function is in no way transferable outside of the phylogenetic and anthropological collocation of the biological system homo. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | December 2012 | Volume 3 | Issue 11 | pp. xxx-xxxx Messori, C., A Cosmogonic Model of Human Consciousness: Part I 1203 1. Introduction: The problem

of consciousness We have seen that there where science has achieved its greatest conquests, the spirit has received from nature what it itself had lent: from the shores of the unknown we discovered a mysterious footprint. We have excogitated one profound theory after another to be able to gaze intently on its origin. In the end we were able to reconstruct the beingfrom which the footprint comes. And here we are: that footprint is ourselves. Arthur Eddington Is it legitimate to state that human consciousness, or, more exactly, Homo Sapiens’ consciousness, represents the expression of a universal-immanent psycho-physical phenomenon it too declinable as consciousness1 in turn generated by a principle of original consciousness or proto-consciousness? (Alfred North Whitehead) In view of the distinctive and peculiar neurological, psychological and neuropsychological implications that accompany it2 and in view of the more or less anthropomorphic cultural and religious contents communicated and evoked by the term “consciousness”, it would be preferable to avoid treating human consciousness as the expression of a universal-immanent psycho-physical phenomenon declinable as consciousness in turn generated by a principle of original consciousness or proto-consciousness. Nonetheless, while awaiting to enrich our lexicon with a more appropriate and less compromized term than that of consciousness, a term which from the next paragraph I shall call mnemopoiesis (Mnem- memory, O- holographic, Poie- poietic, Sis- syntropic; acronym MOPS), let’s suppose that this extensive use of the term consciousness can be considered admissible, with reserve. In this case: human consciousness is neither the universal-immanent psychophysical

phenomenon which it forms part of (a Chinese aphorism says: a white horse is not horse) nor the principle of original consciousness or proto-consciousness from which both would come from, nor does it represent them but is merely the expression of a correlative, stationary and particular configuration (neuro-psycho-logical), more unique than rare W. F. Nietzsche would say, between physical mass and energy-free objects belonging to the territory of psychism [Carl Gustav Jung], or the holo-fractal tensorial dimension [Messori 2011][1], known as qualia [Alfred North Whitehead] and images [Messori, 2011], and neurological processes in-formed by the convergent action of the proto-consciousness, which human consciousness would derive from and with which it would share, together with the immanent psychophysical phenomenon it forms part of, certain fundamental properties. What would these properties be? What would the common factors be between human consciousness, the universal-immanent psychophysical phenomenon and the principle of original consciousness or proto-consciousness? What would produce a relationship between them and render them comparable? 1 See: Hameroff S., What is Consciousness ? http://www.quantumconsciousness.org/presentations/whatis consciousness.html 2 See: Morin A., Levels of consciousness and self-awareness: A comparison and integration of various views, http://www.societyofrobots.com/robottheory/self-awareness_review.pdf; Schwartz J.M., Stapp H.P., Beauregard M., Quantum Physics in Neuroscience and Psychology: a Neurophysical Model of Mind/Brain Interaction: http://www-physics.lbl.gov/~stapp/PTB6.pdf ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | December 2012 | Volume 3 | Issue 11 | pp. xxx-xxxx Messori, C., A Cosmogonic Model of Human Consciousness: Part I 1204

We shall exclude from our investigation just how much human too human there is in the current meaning of consciousness: sensation, perception, willpower, intention, ambition, awareness, discernment, sentiment, desire, the rational and irrational, thought, attention, volitionality, acting with cognition of cause and effect (cognitive thought), the capacity to foresee and resolve problems, self-awareness, and, the most important thing of all, being human in flesh and bone without which human consciousness would be nothing more than pure abstraction3. And what remains? What remains is the historical-cultural-religious environment which forms the background to the first 800 years of domain and expansionism before the Roman Republic and then the Roman Empire on the Euro-Mediterranean area and the near East 4, an environment which, 3 According to Francisco Varela: Basically when I say that consciousness is lived experience I am not speaking of something that exists only in my head. I cannot begin looking for consciousness by starting from a section of cerebral circuitry. Consciousness does not belong, so t o speak, to a group of neurons: it belongs t o an organism, t o a human being, to an action t hat one is living. That really isn't the same t hing. (….) Basically, consciousne ss is an emergence which requires the existence of these three phenomena or cycles: with the body, with the world and with others. The phenomena of consciousness can exist only within the cycle, in the de-centralization that it involves. In all this the brain evidently has a cent

ral role, because it is t he enabling condition, the condition that makes everything else possible.(….) The amazing thing about the brain is that it permits, for example, the sensory-motor co- ordination of t he whole interaction, the hormonal regulation which ensures the maintenance of cor poreal integrity, and so on, but the notion of neuronal correlates of consciousness as such is, to use the words of Alfred Norton Whitehead, t he Neurosciences, http://www.psychomedia.it/jep/number14/varela.htm) (Francisco Varela, Consciousness concretization”. inopportune “an in 4 Eight hundred years from 509 BC, the date of t he founding of the Roman Republic, until the Council of Nicaea 325 AD. In particular: - - - - - between the middle and the end of the 2 n d Millennium BC the Semite peoples of the Sinai invented alphabetic writing (Sinaitic inscriptions), applying the principle of acrophony to the ideographic value of the signs in their mother tongue, Akkadian-Sumerian, the mother tongue of the Assyrians and Babylonians; later, the Phoenicians, who maintained close relations with the Jews, adopted and modified the Semitic invention to create the Phoenician alphabet (funerary inscriptions of King Hiram, around 13 t hC BC.); towards the end of the 9 t hC BC, the Greeks adopted and modified the Phoenician alphabet; from the Greek alphabet were to come all the western alphabets (Latin, Italic, Etruscan and probably the Iberian); between th e 7 t h and 6 t hC BC, under siege by the Assyrian empire, the Kingdom of Judah, with its

capital at Jerusalem, became the first ki ngdom in history to venerate one god in one temple, the Abrahamite Yahweh, He Who Is , a divine figure inspired by Īśvara , one of the many names given to Krishna (a divine figure who inspired the hierophany of Chri s-t- os, which comes from the ancient Greek chrisos, gold, by interposing the letter T or the Tau of the Egyptian, Phoenician and Hebrew alphabets, symbol of death and resurrection − distinctive characteristics of Krishna − of the solar cross of light and th e musical scal e sol , la, re) in turn one of the many names, the 57 t h, given to Vishnu , a Vedic masculine divinity, one of the personifications of Tat]; between the 8 t h and 7 t hC BC were born in Greece the polis system and in Rome the monarchic-senatorial system, systems to govern power where: (the speech) became the political instrument par excellence, the key to every State authority, the means of command and dominium over others, (where) language is no longer the ritual word, the ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | December 2012 | Volume 3 | Issue 11 | pp. xxx-xxxx Messori, C., A Cosmogonic Model of Human Consciousness: Part I 1205 with the advent of the Christian Era, in particular with the Nicene version of the New Testament, would give birth to the word consciousness

(a term which has no equivalent outside the territorial and temporal extension of this historical-cultural-religious environment). Consciousness represents the compromise reached by the theological/theoretical synthesis which since the dawn of the first millennium attempted to re-harmonize, for the sake of Imperial stability, three contemporary visions of the World, linked to as many cosmogonic and social interpretations and as many versions of the word anima5 (ànemos/pneuma-ruah- animus, all terms translatable by wind, gust of air, breath and all inspired by the breath of Brahman from Vedic cosmogony): i) ii) iii) the Hellenistic Platonic-Aristotelian version, the Old Testament Hebrew version, and the New Testament Judaic-Christian version. The object of the dispute is not so much the meaning to be attributed to anima as the hierarchical position to be accorded to the two separate animas that make it up. In fact, the anima possesses an intrinsically ambivalent character, cosmic-terrestrial/ unmanifest-manifest6, i.e. it possesses two separate animas: i) - - one of the two animas is immanent, conditioned by events, and knows or understands (direct object) through the combined and simultaneous knowing of three hierarchically ordered activities which are, from the lowest to the highest, bio- energetic activity (genetic-vegetative), neuro-sensorial activity (animal) and right formula, but contradictory debate, discussion, argumentation [in: Pierre Vernant, The Origins of Greek Thought]; between the 6 t h and 5 t hC BC the Pre-Socratics deci ded to make their knowledge public via writing, and adopted writing as a literary means (Anaximenes, Pherecydes and Heraclitus were the first to

introduce this custom), thereby interrupting the purely oral transmission of knowledge; from the 1 s tC BC there was a transition from the pre-Christian religious cults, in particular Greco-Roman and pagan in general, up to the Nica ean version (Council of Nica ea, 325AD) of Judaic-Christian monotheism. 5 (Translation by Alex Ghillan): The anima is the personification of the unconscious. The determinant force that operates at these depths represent by the anima, that is it creates symbols, images, to itself it is only an image. In these images it transmit s t o t he consciousness the strength of the unconscious. Hence the anima is an organ that contains and transmits, an organ of perception for unconscious content s. The anima perceives symbols. But the se symbols are energies (forces) formed, i.e. determinant ideas that have a value that is at the same time intellectual and affectionate.(In: Jung C.G., Psychological Types , Newton Compton Editori, 1993, pagg. 201- 202) 6 For further information: - Desideri F., L’ascolto della coscienza , Feltrinelli Editore, Milano, Italy , 1998 - Messori C., Il Sole e la Luna. Sulla natura dei symbols e della mente umana, Federico Ceratti Editore, Milano, Italy, 2000 - Messori C., Le metamorfosi della meraviglia. I percorsi della conoscenza dall’età del Bronzo ad oggi, Maremmi Editore, Firenze, Italy , 2004 - Napolitani D., Identità, Alterità, Culture , at: http://www.rivistacomprendre.org/allegati/XIX.Napolitani.pdf ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | December

2012 | Volume 3 | Issue 11 | pp. xxx-xxxx Messori, C., A Cosmogonic Model of Human Consciousness: Part I 1206 psycho-perceptive/proto-cognitive/cognitive activity (human), the latter generally identified with the visual perception organ; this belongs to the territory of Being and the Born, and corresponds to Prakriti in the Sankhya system of Hindu doctrine; ii) the other is transcendent, unconditioned by events, and knows or understands (locative complement of place) without recourse to any interior or exterior means of investigation, frequently indicated as the other eye that “sees without seeing” (equivalent to wu-wei, “acting without acting”, of Taoist doctrine); a direct emanation of Non-Being and the Non-Born, corresponding to Purusha. in reference The theological/theoretical compromise is reached when it is agreed to maintain the name of anima transcendent- unconditioned anima (equivalent to the Immobile Motor of Aristotelian descent), while the terrestrial-manifest character of the immanent-conditioned anima is assigned the name of consciousness (the mirror of the anima). the cosmic-unmanifest character of the to The word consciousness, therefore, cannot be separated from the historical-cultural- religious womb that gave birth to it nor can it be separated from the intrinsic ambivalence of the anima-word, just as neither can be separated from the role assumed by the logos-word in the social environment and the Logos-Word made Man in the religious environment. Nonetheless, the semantic evolution of the word consciousness, and before it the triad ànemos/pneuma-ruah-animus, does not stop at the ordering function performed in the socio- cultural field by the oral word and

the spoken word (logos), not does it stop at the ordering function of the divine Word (Logos) sculpted in letters of fire on Moses’ tablets (XIII century BC), but breaks through the eastern borders of the Roman Empire until re-cognizing its origins in the doctrine of the Vedas (pneuma-ruah-anima-consciousness are three versions of the prana of Hindu doctrine; just as the Father-Son-Holy Ghost Trinity is a slighter version of the Brahma-Vishnu-Shiva Trimurti) sunken in the Neolithic pictorial production of spiral motifs, Palaeolithic petroglyphs (incisions in stone) and in the late-Palaeolithic pre-rational and apotropaic use of shamanic chanting and the magic word (whose evolution would lead to divinatory formulae, sacred chants, prayer and poetry), the magic of the word that from the Upper Palaeolithic onwards would occupy and continue and to occupy a deservedly central place (even if subject to progressive removal) in all human communities. Prana-pneuma-ruah-anima-consciousness-divine breath (whether of Brahma or Yahweh the substance changes little) indicate a single thing, namely the Sound-Breath that became Speech-Voice, they are symbol-words (for some time debased to metaphors) custodians of the dramatic passage (datable to a span of time from around 100 thousand to 10 thousand years ago) between a humanity that did not know communication through codified oral language and a humanity that slowly discovered to be such through the Speech that gives a voice to the anthropopoietic process, since from that moment on it would be through recourse to the use of the speech which in-forms, that the World would take

form! The introduction of oral language in human communication would have an enormous impact on the life of human communities and on the embryonic state of their cultural production. One of the most important consequences would be the competitive relationship that came to be created, still existing, between the oropharyngeal cavity as an anatomical instrument for the gestation- generation of articulate sounds and the uterine cavity as an anatomical tool for the gestation- generation of life [Messori, 2012]. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | December 2012 | Volume 3 | Issue 11 | pp. xxx-xxxx Messori, C., A Cosmogonic Model of Human Consciousness: Part I 1207 In fact, the most revolutionary invention of all time, verbal language, from the apotropaic use of the magic speech (which allows physical planes that differ from one another to be related) until the gradual social use of the oral and written speech (which, by allowing different individuals and communities to relate to one another catalyses the making of culture), laid the foundations for the male sex to subjugate the female sex: - the function of naming things as an act of legitimizing reality and the function of giving a unique name to each individual (semantic baptism) as an initiatory act that assigns an individual a new value of reality, places the oral-laryngeal generatrix power (which gives voice to the breath that becomes speech) in open opposition with the generatrix power

of the female uterus (which gives life to the breath that becomes the human being). In the meeting/clash between the oral-laryngeal cavity that generates the World and the uterine cavity that generates life there is room for both the idea of the fecundating sound and the fecundated anima, and the idea of an anima disposed to listening and its “soul-mate” involved in communication. One lives in a Mythical Time, the other lives in a Physical Time: - - - the Mythical Time of the transcendent anima becomes a psychic territory (the heart for the Hebrews and the intellect for the neo-Platonists) and a temple for Sound (emanation of the Primordial Sound OM-AUM-AMEN that generates the World) which with different discontinuous rhythms is transformed into forms of manifestation and lasts throughout their transformation and impermanence (transformed without being transformed)7 ; the Physical Time of the immanent anima becomes a psychic territory and home8 to the premeditated articulate Sound that traverses the semantic baptism assigns a new value of reality to reality itself, in-forming the progress of humane relationships and participating transitory nature (transformed with in transformation). their vicissitudes and 7 Thus Heraclitus: Immortals are mortal, mortals immortal, living in their death and dying in their life. To those entering the same river, other and still other waters flow. Into the same river we both step and do not step. We both are and are not. (Credit: HERACLITUS OF EPHESUS, The G.W.T. Patrick translation, http://www.classicpersuasion.org/pw/heraclitus/herpate.htm ) 8 This house is the human

body where, in the neo-Platonic-gnostic-alchemical vision, the immanent anima-conditioned consciousness emerges from the degree of synergy that exists between th e three levels of consciousness of which we said earlier, correspond to as many chakra s (resonance cavities) a nd as many relatively autonomous independent vital functions governed by as many centres: one centre for the bio -energetic function (genetic-vegetative) located in th e sacral plexus (corresponding to the first chakra, Muladhara), one centre for the neuro -sensorial function (animal) located in the solar plexus (corresponding to the third chakra, Manipura) and one centre for the pair (corresponding to the sixth chakra, Ajina) of the pineal or epyphisis gland/pituitary or hypophisis gland. the psycho -perceptive/proto-cognitive/cognit ive (human) function located in ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | December 2012 | Volume 3 | Issue 11 | pp. xxx-xxxx Messori, C., A Cosmogonic Model of Human Consciousness: Part I 1208 Heraclitus’ incipit panta chorei kai ouden menei (Everything flows and nothing abides) stigmatizes this flowing of the transitory nature of things and the World but at the same time, by naming it, embraces it, i.e. does not take flight (consciously?) in the recourse to use of the speech which in-forms by embracing, that the World takes form. Through the Breath-Sound-Speech, through its magical and mysterious power, through its ordering function, its power to give form (Logos-Consciousness) to the formless (Chaos- Unconsciousness9) and the power to give voice (logos-life)

to silence (chaos-death), the World ceases to be merely lived to also become interpreted. With the troubling re-birth in the womb of Breath-Sound-Speech humanity thereby sees itself forced to look at itself in its not being the World, but only part of it, forced to give some sense to the painful and never completely resolved detachment from the belly of the Great Mother Earth. And it is here in the excruciating attempt to sew together the wound resulting from the estrangement from the Maternal Breath that the human being finds refuge in the archetypical triad which forms the basis of all internal representations of external reality, whether pre-rational and pre-verbal, or rational and verbal: - from this point on, its place in the World would be between Earth and Sky, an elective agent of connection (medium) between its own image reflected by the mirror of the Earth’s anima and its own image reflected by the mirror of Sky’s anima...... each with its own quota of consciousness10. 9 (Translation by Alex Ghillan): The unconscious, as historical background of the psyche, contains, in a concentrated form, the entire series of engrams that have conditioned the current psychic structure from the dawn of time. The engrams are none ot her than functional traces, signaling in which way the human psyche has functioned, on average and with the maximum frequency and intensit y. These functional engrams, are represented as images and mythological motifs, that appear in part identical, in part very similar, in all

peoples, and it is easy to point t hem out even in the unconscious material of modern man. Therefore it is logical t hat among t he contents of t he unconscious, as well as the sublime images that have always accompanied man on the road of life, there are also traits or elements that are expressly animal-like. (In: C. G. Jung, Tipi psicologici , Newton Compton Editori, Italia, 1993, pag. 140) 10 In this reflective relationship is summarized the identity of human psychological birth [Messori 2011, 2012], its potency -dynamis being correlated to action- energheia, its giving of it self as a presupposition of possibility, a possibility that makes it inevitabile to leave the relationship of continuity with the World, a relationship which, as is true for every other animal maintains the human being in a dimension of in -fusion- ante-rem with the Great Mother Earth, to enter the dimension of detachment from it, in a relationship of contiguity brimming with unknowns and hence tragic. A tragicalness that we di scover expressed in the myth of Oedipus, of which M. Graves gives u s th e following version (translation by Alex Ghillan): Narcissus was marked, in his short life, by the maternal intentionality which the myth wishes modulated in Tiresias’ warning (“Your son will live until he knows himself”, which means “until he stops nestling in the conscious womb of you, his mother”) and, true to this “norm”, he avoided any relationship, keeping himself to a solitude that we

could define as “autistic”. Until the day when, gazing at his reflection in a pond, as was his wont, he saw it rippling thanks to a spiteful puff of air from Zephyrus, the spring wind, and so saw his image in the water disappear: no longer, in this image, a Narcissus reflecting his existential condition of a oneness with the maternal intent ionality, but, all of a sudden, a reflective him in his own autonomy, in his self-knowledge emerging from the norm that had led him to this point. The unbearable distress due to this laceration led him to stab himself to death. [In: D. Napolitani, Identità, Alterità, Culture , http://www.rivistacomprendre.org/allegati/XIX.Napolitani.pdf] ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | December 2012 | Volume 3 | Issue 11 | pp. xxx-xxxx Messori, C., A Cosmogonic Model of Human Consciousness: Part I 1209 The passage that follows (translation by Alex Ghillan), taken from Transformations and Symbols of the Libido by C. G. Jung11, appears to close the circle around the problem of consciousness: For the neo-Platonist Plotinus (204-270 AD), the universal anima is the energy of the intellect. Plotinus compares the One (the primordial creator principle) with Light in general, the intellect with the Sun, the universal anima with the Moon. Plotinus also compares the One with the Father and the intellect with the Son. The One, called Uranus, is transcendent. The Son, Cronus, governs the visible world. The universal

anima (indicated as Zeus) appears subordinate to him. (…..) As Drews observes, this is also the formula of the Christian Trinity (God-Father, God-Son and Holy Ghost) as they were defined at the councils of Nicaea [325 AD, editor’s note ] and Constantinople [381 AD, editor’s note ]. It is superfluous to note that certain early Christian sects attributed a maternal significance to the Holy Ghost (universal anima, Moon). In Plotinus, the universal anima has a tendency to separation and divisibility, a sine qua non condition of every change, creation and reproduction (hence a maternal quality); it is an infinite whole of life, all energy; it is a living organism of ideas, which achieve reality and efficacy within them. The intellect is its generator, its Father, and the universal anima evolves what it has contemplated in him in the sensible world. What is contained in the intellect manifests in the universal anima as Logos, fills it with contents and inebriates it, so to speak, with nectar. Nectar, like soma [editor’s note: a sacred drink of many peoples in proto-history, hence the blood of Christos (Krishna) which is the reinterpretation in a Christian key], is a drink of fecundity and life, hence sperm. The anima is fertilized by the intellect (hence by the Father). As superior anima it is called Celestial Aphrodite; as inferior anima, Terrestrial Aphrodite. This knows the pain of birth, etc. Not for nothing Aphrodite’s bird, the dove, is the symbol of the Holy Ghost. Having sketched the journey

of its semantic evolution all that remains is to delineate the etymological profile of the word consciousness. Con-science (Italian: co-scienza) is derived from the Latin cum-scire (scire to know, cum together, to know together, to know as sharing, the knowledge given by the knowledges), but also con-scientia (with-wisdom, in a wise), in turn derived from the Greek σύνοιδω [synoido], composed of syn (together) and οἶδα [oida] (knowledge), hence knowledge originating from knowledges, coming from the Sanskrita root chid (cut, separate, break, distinguish), analogous to the proto-Indo-European root *sker (trace a furrow). From this necessarily partial etymological profile, the word consciousness (con-science) displays two complementary meanings. The first is linked to the Sanskrita root chid, akin to the proto-Indo-European root *sker, and establishes the intrinsically discriminative nature of consciousness, its tendency to emerge, to operate in the world and on the world, cor-rupting (from the Latin rationem putare, establishing a relationship) whatever it encounters. In this meaning discriminative consciousness is such because it inherits, develops and integrates the discriminative function 11 C.G. Jung, Libido, simboli e trasformazioni , Newton Compton Editori, Italy, 1993, pagg. 123 -124 ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | December 2012 | Volume 3 | Issue 11 | pp. xxx-xxxx Messori, C., A Cosmogonic Model of Human Consciousness: Part I 1210 in turn develops and function exercised by neuro-sensorial activity gradually reaching integrates the exercised by psycho-perceptive activity (which discriminative the discriminative function prefigured

in confinement processes that give form to manifestation), and operates following a process of transformation of the separation properties in reunion properties and the reunion properties in separation properties, which corresponds to exercising the power of direct separation of concrete quantities (calculating). In terms of numeration in the strict sense of the word, this corrupting-calculating is based on counting the objects of a whole, which means assigning each of its constituents a metaphor-sign (acoustic, mathematical, verbal, mental, gestural, graphic, etc.) corresponding to a number that is part of the natural series of integers, starting from unity and proceeding in order until completing the elements of this set that thereby assumes, arbitrarily, the characteristics of a sequence12. Hence, counting is equivalent to introducing an order of sequential separation in an otherwise undivided set, while calculating-corrupting is equivalent to subjecting a sequence to a re-combination. In terms of mental processes the consciousness that discriminates coincides with conditioned consciousness and operates by breaking up perceived reality and/or that thought of as sequences of mental images (it derives mental artefacts, or mentifacts, from the rudimentary object) which through recourse to the non-linear dynamics of the mnesic processes (mnemotropy, see Paragraph 2) are constantly re-elaborated and re-composed resembling themselves and never identical. re-elaborating the sequences of mental This process of the perception/representation of the surrounding world is realized along two roads: a dynamic one that consists in traversing space while being conscious of it, the other static, which, immobile, allows reconstruction around itself of successive

circles that extend as far as the limits of the unknown. One of the roads gives an image of the world on an itinerary, the other integrates the image of the two opposing surfaces, that of Sky and that of the Earth which meet at the horizon.(…….) In Man the two ways are essentially linked to sight, and coexist; they have produced a two-pronged representation of the world with simultaneous modalities13.[André Leroi-Gourhan (translation by Alex Ghillan)] images based on The second meaning is linked to the prefix cum of cum-scire and syn of synoido (but also of syn-esis) and affirms the relationship of dependence that subordinates consciousness (con- science) to the archetypical presupposition of all the anthropopoietic relational categories: on high is Sky, below is Earth, in the middle Man. In the human body this archetypical presupposition means that the discriminating possibility of consciousness depends on the availability and quality of the synergic relationship (from the Greek synerghìa, from synérghein, conjoined action, composed of syn, together, and érghein, acting) that elapses between the wisdom of bio-energetic activity (vegetable-Earth), the wisdom of neuro-sensorial activity (animal-man/theriomorphism) and the wisdom of psycho-perceptive activity/proto- cognitive/cognitive (Man-Sky). The circle around the problem of consciousness has tightened. And what remains? 12 It is interesting to note that the word Sankhya, which we mentioned in relation to the definition of conditioned consciousness, literally means number and therefore indicates a doctrine ba sed on enumeration and analysis. In a broader sense, the Sankhya system could be defined as

that system which aims to approach Ultimate Reality via an exact all-inclusive enumeration of its constituent principles (tattva). 13 In: A.G. Gourhan, I gesti e la parola: la memoria e i ritmi, Einaudi, Italy, 1977. ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com Journal of Consciousness Exploration & Research | December 2012 | Volume 3 | Issue 11 | pp. xxx-xxxx Messori, C., A Cosmogonic Model of Human Consciousness: Part I 1211 The upended 8 (equivalent to a twisted-pinched loop), the mathematical symbol of infinity (Continued on Part II) Note: References are listed at the end of Part IV ISSN: 2153-8212 Journal of Consciousness Exploration & Research Published by QuantumDream, Inc. www.JCER.com