An axiomatic for the Game of Life

Enchantment Postulate (PE): It is a complete mystery the miracle of self-awareness; however, existing things cannot come from nothing. So things do not exist and reality is a fiction, or just an imagination of self-awareness. In particular, self-awareness does not exist. In other words, one cause thing implies another cause cause and therefore an absurd return ad infinitum for the JVI mathematician. To be self-conscious means to be self-conscious only, and any excitement that goes beyond the assumption of existence is merely an enchantment.

Interneuro Hypothesis (HI): the miracle of self-consciousness concomitantly produced the consciousness of the other because, if not, how could self-consciousness be delimited? The "me and the others" arise at the same time. That is, a network of consciousnesses that interact for unknown reasons and are self-conscious is given from the awakening of self-awareness. Therefore, a self-awareness cannot get rid of the Interneuro.

The Mathematician and the Outer Game III

The JVI mathematician could dedicate to Carl Gustav Jung's memory his axiomatic imaginations about the psyche and the Game of Life. Just before dying, Jung expressed interest in the axiomatic structure of mathematics as perhaps a new model for understanding more about the structure of the psyche.
Zigmund Freud was probably the pioneer of the most interesting imagination about the psychic unconscious: he is the true lord of the psychic realm and dominates him by means of structure and patterns hidden from self-awareness.
For the JVI mathematician, what axiomatic structure could shape the mystery of the relationships between matter, life, and psyche?
Inspired by the fascinating suggestions of Freud and Jung, but probably deforming their theoretical universes that are, by the way, distinct, the JVI mathematician could humbly imagine, recognizing his complete ignorance of problems of such complexity that a mystery produced unconscious psychic matter. and another produced the impulse of consciousness. For some reason, matter has acquired the power to imagine itself.
For the JVI mathematician, a universe is the imagination of an evolving impulse, it is the story of an energy field, in short, it is the evolution of a mysterious "Being."
Evolution of a "Being" means, for the JVI mathematician, that imaginations obey "rule" or "standard" imaginations, and so those imaginations "are." For some reason, part of this Being becomes able to imagine it to be, to imagine that it obeys rules or follows patterns that compels it to imagine. It is the miracle of instinctual matter, pulsated but still unconscious of itself, which still produces only first-level imaginations, although it is already capable of individualizing itself, that is, of imagining itself as a distinct unit from others. units of Being.
Consciousness, even if only instinctive or first level, implies unity consciousness in conjunction with immanent units.
In fact, irrational animals are probably an imagination of matter in this state. Their consciousness is restricted to the imaginations of matter about their instincts and drives, but only at the level of immediate perceptions that do not perceive themselves.
However, they are aware that they are units and what to do with the other units that are immanent.
If, for some reason, the imaginations of the primitive psyche, or early-stage or first-level conscious matter, evolve and become capable of self-imagination, then the psyche is no longer primitive by definition and reaches the second level of consciousness. imagination, that is, the ability to imagine oneself imagining.
The new capability may not have the power to interfere at the first level, at least significantly. The production of first-level imaginations continues, its structure and patterns unchanged by the second level of consciousness, at least, perhaps, until a certain stage of evolution.
The latter can of course imagine himself as an individual, for this ability was already present at the first level. However, now this imagination is generalized to a universe of individualities.

The reason for individual perception is lost in the history of the evolution of matter toward the state of information, that is, toward the psyche. Since the imagination of imaginations implies the imagination of orderly and linear time, the imagination of what comes before the imagination of self-consciousness about itself is inevitable.
The psyche, on the second level, imagines itself imagining. So she imagines the imagination she imagines, and so on.
The imagination of the return ad infinitum of imaginations of imaginations is inevitable to the self-conscious psyche, that is, one capable of positioning itself on the second level. The ad infinitum return of imagination is the very automatic constitution of natural numbers:
= 0 = imag () inst instinctive imagination of emptiness imag. level 1
{} = 1 ≡ imag (instinctive imagination of emptiness) imag. level 2
{, {}} = {0, 1} = 2 ≡ imag (imag ()), imag (imag ()) level 2 imag
{, {}, {, {}}} = {0, 1, 2} = 3 ≡
imag (imag (), imag (imag ()), imag (imag (), imag (imag ()))
imag. level 2
{0, 1, 2,… , no - 1 } = no

Being conscious at the second level implies imagining oneself as unity, which in turn implies imagining seemingly similar immanent units. A unit could not be imagined as long as it did not simultaneously imagine other units. For this reason, if any universe is conscious, then one will be able to imagine one unity among others and imagine their imagination about themselves. Therefore, if the universe is conscious, there will be other conscious universes in your consciousness.
Irrational animals imagine themselves as units and thus imagine the imagination of the other units about themselves, although they are probably not able to imagine themselves imagining. Natural numbers imply succession and therefore imply the imagination of time, that is, the imagination of before and after. It is inevitable, and automatic, therefore, the imagination of self-transformation and the origin of all imagined units.
Therefore, the imagination of the ad infinitum return of causes is inevitable. Thus the second-level psyche establishes, by its very nature, the impossibility of the first cause.

This is the fundamental cognitive dissonance theorem:
TDCF: Things do not exist because they would have to be caused (or created) by generating a causative process in return ad infinitum.
However, things have a "Being." If things do not exist, then what is "Being"? And what is "reality"?

Back to columns