When I am out walking, on a wave of now realization, I perceive the forms of things near and afar as part of the same scene. This is physically attributable to the speed of light, which, at 186,000 miles per second, reflects and radiates off objects within visual range to achieve simultaneity of effect in an observer. Where I am, on a wave of now realisation, seems to be in the same act of presence as something I view which is a distance away; and, in the referential idea of it, when it is out of sight. In my mind, I seamlessly integrate the presently perceived forms of land and trees and sky with that now out of sight, such as the place where my car is parked, the road I must travel on to get back home, and my home itself. In truth, they are all referential idea forms in the now realisation of them, transferring seamlessly from visual and sense perception to the realm of mental referential images, contextually identified according to the process they are referred to be part of, where time is measured in idea form units as indicated on a watch dial, and things and processes retained in instant idea form or identity.
The sight of a dog in the park, for example, one concealing of its flesh and blood and vital organs and all interior body processes, is transferred seamlessly as the dog moves out of sight, which, in the idea reference to that animal, I can recall as having seen at a certain time, or which instantly identifies the same dog when it is seen again. Likewise, the dog and all its perceived actions are retained in an instant form of knowledge that can be expressed and expounded upon if necessary.
Things subject perceived contain in the realisation of them the ‘affective identity’ of those things, where the affective identity is of an instant form of knowledge represented in the appearance of a thing and how it affects other things. Affective identity implies the way the thing is known as an object of appetitive affection. For example, when I am hungry, items of food come into imaginative perception, or the visual perception of food draws appetitive affection such as is lacking when I am not hungry. Appetitive affection is moved in the occasion of identifying a perceived object. What identifies a phone to me is what a phone is functionally, as fulfilling an appetitive affection for an action, realized in an instant idea form one with the perception of the phone. It also realizes an appetitive affection of being my phone, should the occasion arise of distinguishing it from someone else’s, as integral to its identity.
In making reference to the sun, its perceptible form suffices to identify it. The instantly realised affective idea form is retained referentially in my mind. It is the ‘affective identity’ of the sun as it is contextually perceived to be and how it affects contextual things. In addition to its referential ‘affective identity’ is the known to be contextual physical reality of the sun: its enormous size and mass, the internal nuclear fusion, the storms and surface spots and fiery arcs etc. realizing an affective identity of greater knowledge. We still identify the sun in an instant affective idea form as simple as its visual form, as might be depicted in a child’s drawing, because that is what the sun is, what it does, in contextual affective terms.
The instant affective idea form of the sun is the ‘idea reference’ to the sun in a contextual time measured process in which it seen to exist and to affect other objects also retained as instant affective idea forms on a wave of now realisation. Conversely, the affective idea form nature of the sun in its (realised to be) contextual state implicitly realises it as a subject idea form realization of a creative principle, which moots a realising affection in the creative principle. This raises the claim for God, the creative principle, to be living; analogous to our own life realising appetitive affections, God must have a realizing affection appropriate to the life of God.
When we say: ‘The sun is a source of light and heat,’ this is intelligible even though the term ‘sun’, as well as that of ‘heat’ and ‘light‘, and for that matter, every word in that sentence, is of an instantly realised referential nature. Our encyclopedic knowledge of existing things is one retained in the instantly realised referential affective idea forms of these things in the now of realization. Generally speaking, the life form’s perceptive realisation of affective idea forms makes it the common experience of all like individuals, though in each case an individual affective experience in now realization. Conversely, the existence of all things as contextual affective idea forms indicates an implicit creative principle now realisation of all things and processes, their contextual affective idea form nature owing primarily to this creative affection.
The appetitive affective identity of a thing perceived by a life form in now realisation implies the idea form realisation of a contextual process of which that thing is part, the appetitive affectively realised process retained referentially in instant idea form in the mind of the life form as a series of actions to an end. For example, a squirrel in the process of gathering nuts. In the squirrel realisation, everything, objects and actions, in the process is identified in instant affective idea form, selected and enacted sequentially, as the process progresses, in appetitive affection of the end; in the perception of a branch of a tree, in affection of an appetitive end, a squirrel instantly identifies the movements it can make, the estimation of distance it has to leap, and so acts affectively, but to an appetitive end; either to obtain food or, instinctively, to preserve its life.
The identification of a contextual process of objects and acts by a life form, retained in instant idea form, serves the life form’s survival needs in the context of its existence. The affective life appetites of living forms generate ideas of action in specific contextual processes, retained in instant idea form. One with, and preceding the life form’s knowledge of affective contextual processes (retained in instant idea form) are the implicit affective ends of internal body processes of its physical form, such as blood circulation, digestion, and removal of waste, that complete the function to sustain the form’s life. Contextual idea form processes are affectively realised and retained in instant idea form in the life-form subject to the end therefore of sustaining it in its contextual existence; but internally, whose processes, of heart-beat, breathing, digestion, reproductive capacity, are implicitly realised to the end of sustaining the life-form, and cannot be distinguished as separate to what the life-form subject is about in the context of its perception, in which it extends this already determined process of its living form.
Everything that exists is a contextually affectively realised identity form where it affects other forms in an affective contextual process. The living form, as distinguished from a non-living form, emerges from the environment as a context of perception, and retains idea forms of things as parts of processes within its appetitive affective realisation in instant form, such as it can deploy in the occasion of need, to sustain its life; but that this subject function completes the involuntary affective process that brings its form into contextual existence and sustains its life.
In the emergence of the life form and its conceptualization of existence forms in affective appetitive realisation, it can be deduced that the whole process of contextual existence, the creative process, is one towards conceptualization of contextual existence in the life form. In the form of homo sapiens a leap of subject realisation occurs in the form of ‘I’ realisation, whence is created a new world of conceptual realisation as ‘my’ realisation. The principle that is realised in my realisation is that of rightness, whereby all appetitive objects and actions are judged by ‘me’ as right or not for the preservation of my life; but which is the basis of all life form instincts in the animals without ‘I’ realisation that guides all their movements.
The affection for rightness realisation surfaces as to realization of the principle of rightness of action in the human life form ‘I’ realisation. This principle of rightness realisation one with ‘I’ realisation can be none other than that of the creative principle in which the whole creative process is realised and sustained, all its forms of the nature of contextual rightness realisation. Thus is God the living God in affection of rightness realisation as the life of God, realised within God, the ‘I’ of God, manifested in the life of man in ‘I’ realisation one with the realisation of rightness as to principle that sustains man’s life.