Changing things

Nature is said to act without design or deliberation – then along comes consciousness.  Consequently, intentions get deposited in objects, and things on the surface begin to change, with surfaces serving as active interfaces in a succession of levels.  For instance, when a naturally formed pit is turned into a primitive animal trap set by our early ancestors, the investment of intention becomes a manifest extension to the nature of nature.  Likewise, albeit at a lower level, the instinctive behaviour of the spider, in building its web, doesn’t so much define what can happen in nature as redefine it.  Nowadays, things are vastly more developed – static features, machines and smart devices serve artificial purposes, and computers are being designed to mimic a conscious rational intelligence.  Yet the underlying natural events remain oblivious: unchanged, un-living, unconscious and unintended.  In effect, things become more than they were.  Indeed, an ‘unconscious reality’ becomes recognisable only via its conscious counterpart – a paradox of change overlaid by the rational illusion that we can always explain occurrences retrospectively, as if the answer is tucked-away in the way things were.  However, it might be more realistic to accept change for what it is rather than searching endlessly for the ‘holy grail’ of an original cause.

The dawning awareness in nature, of nature, is an event centred in a ‘from-to’ reality.  However, our causal mythology portrays it as a bottom-up chain of events in a temporal succession, as if the effect was somehow embedded in the preceding sequence of causes, just waiting to be released, as if nature already contains a rudimentary consciousness – otherwise, logically, where else might it come from?  Then can we, in general, unlock the mystery of change by looking for a primal cause, as if all can be explained by unpacking the nature of nature at its inception?  Or does the answer come from evolution, which is change by another name, diffusely portrayed as the explanation of itself – that is, things change because they evolve?  The problem with explanations of change is that they don’t do justice to the ‘quantum leaps’, unless we put them down to chance – how else did life emerge?  And though reality is seen to unfold by one event preceding another, we can’t explain the emergence of causality without postulating an exceptional origin in an event that independently triggers everything, but which does not equate to pure chance if it so much as contains a seed of an intentional intelligence to become manifest when the right conditions materialise.

Mike Laidler


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