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Old College Paper on Possibility

There is a distinction that we as individuals make between what actually happens and what is possible.  What actually happens has existence only in the relative experience of an observer, and is inherently a symbol for what is possible. What I experience is intrinsically my experience, in that it has meaning specific to my point of view as a perceiver.  This meaning is shaped by my own specific cognitive world that is reliant on symbols to gain cohesion and make order out of what seemingly is just a bunch of meaningless perceptions that are absolute and chaotic. At this level of pure perception, I am aware that I am aware.  These perceptions have no identity or order until my linguistic cognition breaks them down into meaningful parts.  The meaning that they do have is reliant on who I am as a function bringing order into chaotic perception.  Who I am as that function is different but connected to who I am as a pure perceiver of information.  The level that I order perception at is reliant on a relative point of view that depends on my intent.  This intent shapes the order that I make out of the chaos.  According to the laws of Quantum Physics, an electron must travel on all possible paths to get from point A to point B.  Where an observer might find the electron along its path is all probability that is affected by where he is looking for it.   It follows that the order in the randomness is affected by the me that perceives, and also the me that has learned order and expects to find it.  This part of me identifies itself by what it remembers, and is constantly gaining more memory.            

There is obviously a larger world in which this me is functioning in.  The electron’s probability cloud is affected by the reasoning part of me but there are still possibilities that have extremely low probability no matter how many times I look for them.  It is also ordered by a similar more quintessential function that, on a larger scale, is also gaining experience, (or trying to remember depending on how you look at it). It is my feeling that this larger function is also me, but time separates me from me.  I perceive this apparent rift as a becoming, even though I am.  I perceive time as moving forward as I am looking back at my memories, but time is just a part of the ordering function. There is awareness on all possible levels, all aware to different degrees; always learning, becoming more complex, or maybe just remembering.            

All things perceived, especially people are symbols of either my becoming or remembering, depending on my relative positions to them and to the abstract object they are a symbol of to me.  They necessarily have some absolute life of their own if they are to be anything more than a reflection of my obviously relative world.  From this premise, it could follow that any thing that appears to have any real existence outside of its use in my cognitive world is only an abstract representation of everything else besides what is in my world.  It then follows that I perceive active reality itself could as a symbol or reflection of everything that flows and changes as my position as a perceiver in the chaos changes with respect to the ordering function that I am.

In order for this idea to work, the abstract absolute negative image I am drawing for you cannot be divided from its own point of view because of its absolute nature. In other words, it has to be both simultaneously everything that ever was and ever could be and nothing that ever wasn’t and ever won’t be.  This makes sense when you think of light and darkness.Black traps light, so all the light that appears to be doing things, really just is, just like the dark it resides in. Hence the only things that we perceive as absolute from a relative position: the speed of light, or change.  Nothing is really changing, though, except our point of view. So it follows that any division in this boundless and infinite whole, especially the words I use to describe it and any actual order put to this chaos is nothing more than an illusion of separateness.  By an illusion I mean it has no existence outside the perception of the perceiver, because nothing does and only nothing does. You can then reason that I as the omnipotent observer, as pure perception, the infinite receptor, am all that there is absolutely.  

From any relative point of view from the darkness of pure yin receptive perception, the light of active yang action is perceived as symbols reflecting both the whole and the specific relative position the changing photograph of active reality is to the whole.  Similarly if I was a variable that was a symbol for infinite possibilities of being, lets say variable x; I would be both the variable in its abstract potential for a specific and representative value and the value itself.  From the point of view of the absolute and infinite possible values, any particular value that you perceive is a function of the value you put in.  The more new random values put into the function, the more complete the perception is of the function. When you take in conjunction what knowledge you have of the function that brings order and meaning to a purely abstract and limitless value, and the value of what you put into it, that which is perceived is symbolic of both in relation to the whole from which you are perceiving.   It is the distinction between the source of the symbols being simultaneously plotted and the symbols perceived that direct the original variable on which values it should try being in order to get a better idea of the function that it is in. As one starts to plot enough points together, the function becomes more and more clear until it becomes complete enough to plot the function into a larger system.  Understanding my identity is ongoing process that is experienced first before any order can be made out of it.              

By accepting a false linear notion of time, I as the omnipotent observer go from being nothing and seeing everything, to being something and experiencing becoming everything.  Since all possible realities have to go on in some dimension of time, who I am is infinite, covering all possibilities of being and becoming.  The experience I have as a microcosm for infinity is just a chance conversation, a word uttered between words that are uttered between words, in all directions, through all dimensions, vibrating through everything, in a pointless but meaningful dialog in the imagination of nothingness.