On the Non-essential functions of Consciousness, working as an understanding of the nature of apprehending and perception
December 2022 || Contains profanity
Stillness answers most many questions, however one key signature is missing from discussions of "understanding" (where understanding can be replaced by awareness, consciousness, et. al. ad infinitum). This is the constituents that make up understanding but play no essential role. Especially interesting is the nature of mind that persists upon successful alteration of the "normal" (not to be confused with the ground state (here see excited vs. ground states in chemistry and ethnobotany) condition where the notable totem is an absence of frustration) condition of understanding itself. As a project, understanding such states with objectivity proves difficult due to the very nature of time-bound rationale and reasoning. That is to say, during moments of altered lucidity, neither the reporter of nor the observer can comprehend the particular type of understanding that persists. This is of particular note as it allows for an explanation for the nature of understanding based on the superceding elements that feebly define the cranny into which an individual falls into. As such, observation of such details, the author believes, begins with an assessment of the necessary pre-cursors, along with the elimination of non-essential factors that build up understanding. Due to the very nature of experience, understanding, space and time, it is clear that any essay of the sort that deals with something that is inherently bound (and further defined) by the experimental apparatus causes such endeavors of an experimentative nature to be, to put it rather subtly, difficult as fuck.
To this end let us begin with something that can be notably called "simple", given the experimental purview- perception or apprehension. Due to the nature of the organic appartus that defines the human being, there is a tendency to cap all observations/sensations as true, depending on the very simplistic functioning of percepto-leptic organs. Here, particular emphasis is to be put on the impact that anthropocentricism transfers to the understanding of sense phenomenon including understanding itself. As such, perceptoleptic means of attaining towards understanding are always to be observed from the point of view that the whole organism depends on each action undertaken by the organism, including the conjecture of observations and the absence of clear-cut "standards" that help in dissuading the basic point of view that all actions are interdependent to the end that, following upon this piece of logic, the entire spectrum of understanding is tinged with the particular emphasis - "is there understanding that is separate from the whole of perception?"; neither agreeing to this detail nor disavowing it, let us consider this facet of understanding as non-essential, simply because language is a metaphorical percepto-leptic tool that espouses the use of conventions and norms to normalize the specialized understanding that all members of the species is free to engage in, that is, understanding itself, regardless of the ability to quantify and/or communicate the impacts that perception has on the phenomenon is altogether useless as it is impossible to call one experience valid and the other invalid, as from the anthropocentric frame, each being experiences their own reality (based on perception) to be the "true-est" reality. Having explained perception in this manner, the remaining factors of understanding are now taken into consideration to reveal a deeper understanding of consciousness itself without laying waste to essential functions of understanding.
Working with this definition we now move on to another non-essential function, being continuity along with it's counter-action discontinuity. The obvious example to use here is sleep. In fact how is it that continuity defines the larger prospect of the action of understanding. That is, with the precedence of continuity/dis-continuity there is a keen-ness to allocate continuity to a function of understanding. The issue here is that given a certain label of understanding, continuity or it's absence do not account for the prevalence of understanding over and above the action of sleeping/waking. The crucial factor here is the impact of such states on the overall nature of understanding- working within the framework of pain. This framework itself is defined by the understanding of pains, and the overall exposure to such pain numbs the sensation to a point that the pain begins to feel like a benefactor, especially, see here, the nature of addictions. To that end, the continuity or discontinuity of understanding is the fulcrum upon which the overall nature of understanding lies. To this end, these two factors or functions are non-essential as the ability or rather the resilience of understanding to function regardless of the state of dis-/continuity allows understanding itself to pan out in a manner akin to a microbe multiplying endlessly, where, the endless progeny of the microbe is analogous to the various myths or stories that the being believes in throughout the span of "one" waking day. To this end, due to the multiplicity of the human character, continuity can be taken as a factor which does not truly get to the core of understanding, even though it is seemingly inseparable from the fact of understanding itself.
Having thus reached a stage where the non-essential functions are set out, what does, then, remain in the way of get to a deeper analysis of understanding? Due to the experiential nature of understanding a model of experimentation is required that necessitates the essential function of understanding beyond the factors/functions thusforth delineated. Particular interest is of what exactly defines the working of understanding to facilitate complex functions such as learning/learned behavior, retention of the same &c. As a start off point, we discuss the differences in experience itself that stem from being in a particular frame of mind. That is to say, is there a crucial difference between how different individuals of a species categorizes information and more importantly whether this categorization is inherently a different hue, varying amongst individuals.
P.s- Like reason, the "Fear of missing out" (FOMO) is also temporal; thus, if one figures out temporality, one evolves from the mindset of FOMO to one of "Joy of missing out" (JOMO).
P.P.s - Using the framework of tobacco addiction; addictions arise because of the split between Wanting “something” and the known fact that this “something” is Not to be had. However, the body, unlike mind, is mortal- thus the trials and tribulations of alienation and degradation of body.