Change is primal to nature, and time is the qualifier of all changes. Meaning, time is the most primitive quality of space. Space emotes time to will change. All qualities of space inherently have an intent to change, or all qualities inherit time. The will to change also enable space with the ability to sense, which is the ability to detect change. All so turning space into an interactive natural world.

  Quality of space is an abstract of spatial organization, which promotes further reorganization. Organization and reorganization of space recur in layers forming progressively complex things, and qualities.

  Gravity, for instance, is a quality of space to organize by cohering mass. It attributes space with a form having the intent for motion. Mass further assembles into atoms and molecules abstracting more complex qualities such as electromagnetism, chemical bonds, and so on. The increasingly complex forms and qualities also mean interactions and changes more sophisticated than motion.

  The process of abstraction, on all levels, take a linguistic form. On primitive levels, spatial organization and qualities are straightforward but fundamental. The more fundamental they are, the more broadly and uniformly inherited by space. For instance, all things that abstract mass, regardless of their complexity levels, living or non-living, gravitate each other uniformly in their interaction. Such fundamental interaction of space is comprehensible to us as laws of motion, a primitive language of nature articulating change.

  In contrast, animate entities organize space into a sophisticated living environment. The organic qualities of life are articulated by the language of genes, which are more complex and higher in abstraction than gravity. The genetic qualities, being less fundamental than gravity, are inherited by the living only, as opposed to gravity being inherited by both living and non-living.

  Induction of quality via abstraction of spatial organization is similar to the way we reason. Little constituents of space assembling into a significant thing and quality is analogous to inductive reasoning, which is to form larger ideas from specific facts. We are intrinsically part of space or nature. The way we function, our qualities, are very much in tune with that of nature at large.

  Being part of space, we are naturally bound to fundamental qualities of space. However, we don’t rationalize well with our primitive qualities. We typically don’t feel gravity, our electromagnetic field, and such, although we know they exist. Our sense or perception easily dismiss such primitive influences of space. We do so because they are not within our control, but are involuntary like a beating heart. We ignore our beating heart having no or little control over it. It is believed that children are more acute to such primitive influences of space. However, to validate so is a riddle of learning and unlearning, like many other riddles of nature.

  Quality of space, or will to change, progressively narrow down in scope but broaden in intensity and uncertainty. It’s a drift away from consistency towards peculiarity, making spatial organization more specific and selective. The progression leads to distinctive groups and types of spatial assimilation and manifestation. Such is the theory of natural selection, classification of life, material organization, and so on.

  Cultural formation is yet another abstraction above the genetic segmentation of space. People organizing into settlements and establishments are driven by traditions and norms, which are cultural qualities attributed by our spoken languages. Cultural qualities are naturally more complex and obscure than genetic qualities. Such an abstraction above the genetic schema of space isn't restricted to humans only. For instance, a group of animals habituating in a certain surrounding and ways establishing their convention of living is cultural formation as well.

  Cultural cultivation, or socializing, further led us to a natural sense of distinction and individuality. Our momentary choices, sense of freedom and taste, are abstracts of culture. They are aesthetic qualities that endow us with a distinct sense of self and being. Such is the onset of self-awareness in the progression of nature, and isn’t necessarily anthropocentric either.

  Induction of space bestow qualities that continually seek distinction or isolation. Such a quality, in essence, is the will of space to gain autonomy, to seek a distinct form. Without autonomy, spatial entities can lack distinguishable qualities within an abstraction level. A level lacking distinction implies collective intent and sense, or shared in function. It makes the level discrete as a whole but indistinguishable within.

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Deduction
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  As space acquire increasingly unique qualities, a complementary synthesis is in tandem. The isolating sense of distinction is complemented by a sense of belonging or inclusion. It is the same as the willingness of introversion to be sought by its environment, to be included as part of a larger whole. The will to distinguish essentially has a will to associate as well in a complementary manner to preserve itself and sustain growth. Such a symbiosis of distinction and inclusion plays a crucial role in the progression of nature. It is their synthesis that yields holistic form to the faculty of reason. It enables growth of consciousness.

  The intent for distinction and inclusion has a sense of becoming. A sequential coherence of changing state is implied by all intent. One state to the sequential next, not any arbitrary next. Such a coherence of changing state is the basis of sensing, a mechanism to detect or affirm change. In essence, space remembers its changing. It inherently coheres emotion and does so in complementary modes.

  In seeking distinction, emotional coherence relies on external mnemonics. All of primitive space as one singular or universal memory can be such a case. It is external because the individual constituent, although being part of a larger whole, lack relevance. A constituent by itself cannot influence any change of state without having external reliance. The mnemonics of changing state is in their entirety. Being so, they are determinable as a whole, with their individual influence ruled out. Such would be the hypothetical case of a Laplace Daemon, one that can predict the changing state of all things that essentially are part of one, a singularity or a grand mnemonic formula.

  In seeking inclusion, emotional coherence relies on internal mnemonics. A living thing relying on its own brain for memory is based on internal mnemonic functions. Internal mnemonics isn’t universal, but individual. It is empty or in-existent at inception but progressively conceived by an entity while sensing its environment. An entity bearing such a mnemonic mechanism become autonomous, capable of influencing or representing a unique state withing its relevant abstraction level. The conception of internal mnemonics is in cohering sequential changes of the environment sensed by its host entity. Being internal with an individual point of view, sequencing the environmental changes ought to differ by subjection making its sequence distinct in its own way. Which is why, unlike external mnemonics, internal mnemonics of change cannot be established ahead of sequence. It is dynamic, also organic in the sense of having a lifetime. The coherence of state or memory decays along with its host, as it would be meaningless without the subjective reference of its host.

  Intermediary mnemonic mode of natural state is a combination of the two. It has both external and internal mnemonic mechanisms. Such is the case with animate entities forming an environment. Animate entities are initiated by a genetic schema. The genetic schema or configuration is a form of memory that can influence the onset of a life-cycle externally, but does not influence the mnemonic coherence of the entire life-cycle. Once the life-cycle starts, the coherence of change gets assimilated internally and subjectively by the living entity. Being so, the overall assimilation and manifestation of environmental change become dynamic in-spite of having a static initiation. Moreover, a prevailing mnemonic schema assimilated by a host can be transferred further to onset the next life-cycle. Such a transfer of memory is genetic inheritance. The initial genetic configuration is analogous to the primitive configuration of space, in the sense that they both are external with a static start. However, they vary greatly in abstraction. A genetic schema has far more complex inheritance of emotional momentum compared to the momentum of a moving object described by laws of motion, for instance.

  Mnemonic coherence of various mode is the basis of vibrations, oscillations, cycles, day and night, seasons, lifetime, and so on. Our conception of time, as in clocks and calendars, is a composite coherence of such mnemonics. A clock or calendar, if not externally synchronized among all its bearers would mean nothing. Much the same way, if birds start migrating in the wrong season, it could defy an ongoing coherence and make no sense. The emotion of space is a grand coherence of mnemonic mechanisms, predictable as well as unpredictable ones.

  An entity having chronological coherence of its lifetime and environmental transience sees a dynamic world that is in agreement with the view of its associating entities as well. Such a synchronous coherence of environmental changes is the basis of deductive reasoning, or cause and effect. A deduction is the inference of detailed facts from larger concepts or principles. An agreement of grand concepts among discrete entities is a prerequisite for deduction. The overall process of reasoning is a synthesis of inductive and deductive counterparts, much like the synthesis of spatial distinction and inclusion.

  Distinct entities aware of their own significance in an environment that is shared, and synchronously coherent in progression is consciousness. Although being a quality of a distinct self, consciousness is an abstraction of the self and its complementary conjunction with its environment. A distinct entity by itself cannot manifest consciousness, nor can an environment without distinctions do so. Consciousness has a collective emotional momentum. It cannot tether to its own coherence indefinitely without some collective affirmation to make sense. It is believed that a person when kept in an inanimate solitary confinement for an extended duration will gradually lose consciousness and reason. It is a reasonable belief.

  The self as a physical entity is inbound, such as towards its center of gravity. Consciousness, on the other hand, is outbound, emanates from a center towards a larger environment. There’s a lot more to our consciousness and reason, they are meant to dissolve and grow into the expanse of the Cosmos.

Sago.
June 10th, 2019 CE
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