Traditionally, our place in existence has been framed by beliefs in the world as created out of ‘the void’. Then it was thought that we might explain ‘life, the universe and everything’ by pruning it all down to a primordial ‘next-to-nothing’. Now we are prepared to consider a wider array of alternative or ‘parallel’ universes with wholly different natures and outcomes – to the extent that, by comparison, nothing is something and vice versa. Of course, our words fail to describe natural phenomena extending beyond everything that counts as natural for us. Even our ideas of ‘quantum leaps’ or ‘shifts’ fail to explicate the magnitude of the changes that colonise the possibilities left vacant in our physical world. And perhaps, after all, origins aren’t everything. Nevertheless, we continue to impose on the facts the same constraints that we impose on our explanations: namely that they remain logically consistent – as if the omnipotent and omnipresent laws of physics said to be the cause everything, must, therefore, of necessity, explain the vector of possibility leading to a game of football or a nature capable of evaluating itself.
Perhaps there is more to a fact than its causes. Also, the fact that a game of football cannot proceed without the ball doesn’t mean that the ball provides the explanation. And it might seem narcissistic, but the possibility of a universe hatching ideas about itself, albeit in the form of our ideas, marks an event as profoundly significant as that of the birth of the universe itself. It indicates that a new kind of possibility attends the laws of physics which cannot be predicted from those laws. Even so, that fact isn’t enough to justify our presence in existence, either at an individual or species level. Yet it is more profound than that, it means that we are participants in possibilities bigger than us, in a conscious dimension that doesn’t demand an evolutionary explanation. So we can start with the fact that our existence is sufficient to demonstrate, albeit within our own minds, a feature of existence that is significant for the very reason that we might otherwise choose to reject as a figment of the imagination – that mental space is a presence in a parallel ‘world of its own’.
The dynamics of change also promote shifts and leaps in the nature of thinking, with the scientific mind denouncing the ‘why’ question as a fanciful attempt to reify the link between fact and imagination – as if imagining fairies makes them real. However, there is a growing controversy over the ‘how’ of existence because beginnings feature changes that we cannot equate to things as they were without begging the question. Moreover, we reify our perceptions in supposing that causes give us answers by revealing more of themselves – such as, by showing us that the mind must be explicable as a physical effect in organic reality. But this doesn’t explain the shift that leads to living entities representing reality in cognitive space. Nor do the operations of the brain resemble thoughts or the imaginative frontiers of knowledge which exist as a functional necessity for our ensuing conceptual explorations. Consequently, it might be just as realistic for us to consider that existence, and what we know of it, exists for what is to follow. When all is said and done, isn’t that why we exist?