*I will be using the terms terms “human” and “body” and “person” and "mind" interchangeably to nominalize the concrete occurrence
also known as the human organism, for all terms are used to describe the same thing.
The body is like the sphinx of ancient greek mythology. If one cannot answer its riddle, he is devoured by it. Only when one solves the sphinx and its
riddle is one free of its grip.
Every philosophy and study is a sort of game the human body plays with itself. All ideas have been produced by human bodies, and all areas of study
are performed by human bodies. Epistemology is the philosophy of how and what the body knows; psychology is the study of how the body behaves; physics
is the body predicting and explaining the goings on around it; sociology is the study of how bodies interact with each other; linguistics is the study
of how the body expresses itself. And so on. Though these definitions are entirely crude, on a fundamental level, every philosophy, science and
religion are the attempts of human bodies to explicate certain facets of a facet-less thing—itself, the sphinx, the human body—the axiom from
which all axioms arise.
Consciousness & Mind
There are many theories of mind and consciousness that do little more than explain away most of the entirety in favour of an abstract notion of it.
There is still a dualist and idealistic methodology running rampant in even the most physicalist of mind theories. As of yet, all theories of mind and
consciousness throw out the baby with the bathwater. These theories of mind and consciousness, which are useless in any practical sense, are simply
the tendency of idealists to have ideas about ideas, for fear of facing concrete reality.
When we see a body interacting, using language and exhibiting an awareness of the goings on around it, many like to say we are witness to human
consciousness, and postulate that there is some substance or immaterial entity called consciousness buried within us. When we see a body without
exhibiting these traits, maybe while it is asleep or comatose or deceased, I suppose we must then be witness to human unconsciousness,
consciousness has somehow managed to escape the body momentarily. But in every form consciousness takes, we are still only ever witnessing the human
body engaged or unengaged in its many capacities, whether alive or deceased. Human consciousness, whenever it is supposedly observed in its many
manifestations, is determined by, exhibited by, and the exact same as, the human body in every observation we make of it. Our gaze never leaves the
body in our study of consciousness to some substance other than the body. Therefor, the mind or consciousness is simply another word to describe the
human body, and is neither an emergent property without properties, an immaterial material, or a brain state as philosophers of mind often
According to dictionary definition, the mind is “the element of a person that enables them to be aware of the world and their experiences, to think,
and to feel”. What enables a person to think is not a substance or property or element called “mind”, but that person himself—a body.
As a thought experiment, if we were dualists in search of the mind, and were to devise a machine that could surgically take apart a person piece by
piece until all we had left was the non-physical mind, there would be no element left that still thinks and feels. The element that thought and had
feelings would be in pieces next to us—the body. If we were physicalists and neuroscientists, the same would be said once they arrived at their
idea of mind: the brain and its state. While the rest of the body lies in pieces beside us, there is no longer any element of thought or feelings to
be found. That element disappears where the body does. No matter how efficient we were at surgery, we could never be able to find the element that
thinks and feels anywhere within that person, whether physical or non-physical, and put it on display to prove our mind theory.
The idea and observation of consciousness is embodied in the entire body at every single moment, and the study of consciousness or mind is
unknowingly the study of the body, an error that is the result of a dualistic or even pluralistic methods of understanding, and the idea that a
quality or attribute can somehow be separated from that which embodies it, so that we may study them alone and in a sort of mental vacuum. Such
inferences lead only to confusion, and is likely the reason the notions of mind and consciousness are so convoluted.
People have therefor always searched for the element of thought and feelings within the element of thought and feelings itself, the body, never
finding anything besides the body they could call the mind. It’s like a fish searching for water; it will never find it despite always swimming in
it. The body is the substrate. In that case, when people speak of mind, consciousness, spirit, soul, they speak only of the body, a notion about the
body, a notion they themselves, as persons and bodies, consider and express. The mind is only ever a notion held and postulated by the mind, or in
more honest terminology, postulated by the body.
When bodies postulate minds, souls and consciousnesses above themselves, their actuality, and the very source from which these notions arise, they are
henceforth lost in the riddle, and the sphinx devours them.