Source: https://www.aboutpsyche.com/space_and_time
Timestamp: 2019-04-26 12:16:22+00:00

Document:
This section is more of a blog covering ideas about time-space, artificial intelligence and the psyche.
This model is not considered at the quantum level.
t0 = An event or object in space and time. This object or event is there, it happens. In this example, a tree.
t1 = The particular sense elements reach us. Eye's (= light) and ears (= sound waves) are shown in the diagram but they could be any sense related apparatus that we can perceive with our eyes.
t2 = t1 to t2 is the time it takes our sense apparatus to send signals and for the brain matter to receive the signal. For example, the time it takes for the signal to travel via the optic nerve to the brain with the information about the object.
t3 = t2 to t3 is the time for the brain to perceive or place these signals into the brain as a tree. I'm not even sure if this is the correct way to describe this.
t4 = t3 is the point at which the tree as an engram exists in the brain. It would be reasonable to assume t4 is equal to t3 were it not for the fact that consciousness of the tree is different to the engram of the tree in the brain. Moreover as I mention later, the object may already exist in consciousness without having been seen and placed as an engram into the brain. In this example it is a tree but it could be anything.
That said there is another objection to t3 and t4 being separate times: t4 exists where there is no time. The coming to consciousness of the tree object occurs in a non-time place, the place of psyche and consciousness. This raises questions about the limitations of the psyche to bring objects to consciousness. I do not know those questions and I think it has something to do with the border between psyche and matter. Perhaps t4 is not a time marker but the event of the tree coming into consciousness.
Memory engrams reside in the brain so therefore must reside there as well as in consciousness, in psyche. The content must be perceived by consciousness in some way. When is the tree recognised in the brain and consciousness and does it depend on the engram?
Would it be conceivably possible to dream with no memory engram? Dream content often uses content personal to us from our day to day experiences - would this be possible without memory engrams? The personal unconscious would no doubt contribute.
If death as we know it is essentially corporeal death does - what would be a good investigation to understand whether our existence continues in the non-time and space zone in the model above?
AI can only exist in the Time and Space zone. For this reason, AI will never be sentient because it will lack any consciousness. Consciousness requires psyche in a non-time space aspect.
A list of references from the text throughout the site where τ is used to annotate the reference to Space and time. In addition to references to the concept of time, many cases are the motif “time / no-time”; things that happen in time-space and the complementarity of the same event in no-time-space as per the model above. For example; events that are perceived consciously but also unconsciously.
From a large number of like experiences it had been concluded that only the conscious mind of the patient does not see and hear, but that the sense function is otherwise in working order.“ The fact that there is no known physiological disruption leaves it down to a psychogenic issue. So thinking must have a psychic contingent that can block the physiological.
Ω §250 “Once the personal repressions are lifted, the individuality and the collective psyche begin to emerge in a coalescent state, thus releasing the hitherto repressed personal fantasies.” Emphasis mine. xRef para. 247 How do the 'personal fantasies' relate to the 'collective fantasies' mentioned above.
Emphasis mine. It's important here to note how Jung is using the word 'psychic'. It is used like an adjective similar to how he uses the word 'psychoid' in the same essay; On the Nature of the Psyche. Clearly he uses psyche and psychic in more expansive contexts elsewhere but this using of words as adjectives is an important part of how Jung describes things and doesn't label them.
§4 “The somatic basis of the ego consists, then, of conscious and unconscious factors.
§6 ”... the ego is a conscious factor par excellence. It seems to arise in the first place from the collision between the somatic factor and the environment, and, once established as a subject, it goes on developing from further collisions with the outer world and the inner.“ By implication then the Ego is a space-time phenomena. It develops, therefore there is a progression, a past and present, a before > now > and to be. Psychologically speaking then our ego cannot just be there, it cannot just appear complete as it were. Therefore, consciousness - and psychology - is a time-space concept. Consciousness as a principle must be evolved, it must develop and therefore is of a linear time based nature. Consciousness is not something that can just happen.
§45 “It must be reckoned a psychic catastrophe when the ego is assimilated by the self. The image of wholeness then remains in the unconscious, so that on the one hand it shares the archaic nature of the unconscious and on the other finds itself in the psychically relative space-time continuum that is characteristic of the unconscious as such.4 Both these qualities are numinous and hence have an unlimited determining effect on ego-consciousness, which is differentiated, i.e., separated, from the unconscious and moreover exists in an absolute space and an absolute time. It is a vital necessity that this should be so. If, therefore, the ego falls for any length of time under the control of an unconscious factor, its adaptation is disturbed and the way opened for all sorts of possible accidents.” Here is the space where extreme sports or sport at the highest level operates - where for the briefest moments the ego is consumed by the numinous of a relative space-time environment (= unconscious) and shares in the image of wholeness that resides in the unconscious. For just a brief moment this is where these athletes go and return as quickly.
§52 “But the psychic phenomenon cannot be grasped in its totality by the intellect, for it consists not only of meaning but also of value, and this depends on the intensity of the accompanying feeling-tones. Hence at least the two “rational” functions5 are needed in order to map out anything like a com- plete diagram of a given psychic content.” Think AI - AGI - and what it means to be human.
§59 “Although “wholeness” seems at first sight to be nothing but an abstract idea (like anima and animus), it is nevertheless empirical in so far as it is anticipated by the psyche in the form of spontaneous or autonomous symbols. These are the quaternity or mandala symbols, ... What at first looks like an abstract idea stands in reality for something that exists and can be experienced, that demonstrates its a priori presence spontaneously. Wholeness is thus an objective factor that confronts the subject independently of him, like anima or animus; and just as the latter have a higher position in the hierarchy than the shadow, so wholeness lays claim to a position and a value superior to those of the syzygy. The syzygy seems to represent at least a substantial portion of it, if not actually two halves of the totality formed by the royal brother- sister pair, and hence the tension of opposites from which the divine child9 is born as the symbol of unity.” Emphasis mine. We can experience - potentially - wholeness. That is not the same as achieving wholeness. As an experience though, this is within our reach.
Hence a purely intellectual insight is not enough, because one knows only the words and not the substance of the thing from inside.” In relation to AI - AGI - This last statement makes me think of the Chinese Room experiment proposed by John Searle. Intellectually computers could achieve and perform but AI will never have understanding.
A teleology is any philosophical account which holds that final causes exist in nature, meaning that design and purpose analogous to that found in human actions are inherent also in the rest of nature. The word comes from the Greek τέλος, telos; root: τελε-, “end, purpose”. The adjective “teleological” has a broader usage, for example in discussions where particular ethical theories or types of computer programs are sometimes described as teleological because they involve aiming at goals.
Entelechy : From Driesch “…a term borrowed from Aristotle's philosophy to indicate a life force which he conceived of as psychoid or “mind-like”, that is; non-spatial, intensive, and qualitative rather than spatial, extensive, and quantitative.” Also, see wiktionary : Etymology - From Late Latin entelechia, from Ancient Greek ἐντελέχεια (entelékheia), coined by Aristotle from ἐντελής (entelés, “complete, finished, perfect”) (from τέλος (télos, “end, fruition, accomplishment”)) + ἔχω (ékho, “to have”). Cf. CW8 p191, footnote 61.
…that gravity should be innate, inherent and essential to matter, so that one body may act upon another at a distance through a vacuum, without the mediation of anything else, by and through which their action and force may be conveyed from one to another, is to me so great an absurdity that I believe no man who has in philosophical matters a competent faculty of thinking can ever fall into it. Gravity must be caused by an agent acting constantly according to certain laws, but whether this agent be material or immaterial, I have left to the consideration of my readers.
Hypotheses non fingo - 'I feign no hypotheses'.
Whatever difficulties we may have in forming a consistent idea of the constitution of ether, there can be no doubt that the interplanetary and interstellar spaces are not empty, but are occupied by a material substance or body, which is certainly the largest and probably the most uniform body of which we have any knowledge.

References: §250

§4

§6

§45

§52

§59