The Topology of Experience

© 2008, by Jim Berg, MD

Barefootmd@aol.com

Introduction to the Topology of Experience

The Fundamental Argument

Structural Geometry of the Topology of Experience

The Functional Analysis of the Topology of Experience

Dynamics of Experience: Influences that Change the Field of Awareness

Deviations from Qualitative Experience: The Styles of Suffering and Fulfillment

Wise Ways to Tune into Quality of Life

Glossary

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Introduction to the Topology of Experience

Many books have been written. Everyone has their opinion. Why does humanity
need one more writing? Because people remain confused, foolish and immersed in a
seemingly never ending disturbance. I do not claim to have the answers to humanity’s
suffering and fulfillment because I do not know the truth; and because I am using words to
convey the meaning. Forgive me for the lack of insight and creative expression that I may
have and the natural limits of comprehension relatable by words. Even if words are
chosen very carefully and defined to constrain their meaning accordingly, they still remain,
at best, representations of a conceived truth. The meaning and value can be
comprehended beyond the words by witnessing their congruence with experience.
This writing, like all writings, is a speculation, a correlated semantic representation
of conceived meaning and value. Experience itself should set the standard of truth, for
what truth could there be in experience if we are not aware of it? Our truth and value
comes primarily through awareness and its transformation of perceptions, conceptions,
comprehensions and actions. This speculation will be considered within these
fundamental domains of experience.
Topology is the study of space and spatial relationships. Space is that which is
capable of being occupied by an object. Awareness has objects: perceptions, conceptions,
comprehensions and volitions. The topology of awareness is the study of the dimensions,
boundaries, connections and relationships of experiential spaces and the transformational
potentials of objects occupying those spaces. Experience is a creative, nonlinear
dynamical system with dynamical forces willing an impacting force of qualitative change
onto objects in that space.
The most fundamental distinctions of experiential spatial coordinates are based on
the truthfulness and quality of the object engaged with awareness flowing through a time-
space continuum. Humans have real and imaginary experiential dimensions, meaning that
experience is complex; humans also have better and worse experiences, implying a
measure of value in the positive and negative direction. Time-space is a way of
representing the flow induced from the here-now of awareness. Awareness has only the
here-now, so distance and time become the “moment at this place”. Experience is
conceived as the here-now of awareness, as it engages with objects, flowing over time.

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 The experiential coordinates can be considered from many other frames of
references than awareness and can be measured by many a metric. We could, for
example, use an “objective” frame of reference, like a social convention or a scientific
theory, to be the qualitative bases to relate a particular value or truth of awareness
engaging with objects; or we could use the very subject of awareness itself as the
reference point. Even awareness, itself, often forgoes its own center, and attaches its
frame of reference to the egoic representations of similar/distinct quality/meaning
remembered from conditioned previous experience. Only awareness can comprehend the
truthfulness and value of an object and can instigate a transformation for the better or
more true. Awareness, and its values and meaning coordinates that it projects onto
experience, will primarily be considered. Social and objective norms will be considered
from the frame of reference of awareness.
The following essay is a scientific as well as an artistic model of experience. The
goal of science is to gain insight into and comprehend truthful knowledge; the goal of art
is to creatively express quality by representing meaning. Wisdom is the skillful
cultivation of the disciplined path a person chooses to experience and express truthful and
good knowledge and quality. This writing is a handbook of the art and science of
cultivating wisdom. It is designed to lead the reader’s awareness into more experiential
meaning and value so that they can even more successfully transform their experience.
The Topology of Experience is a manual designed to lead to a clearer insight into
the real and imaginary states, systems, and processes that awareness can cultivate towards
greater or less meaning and quality. Thus we will also explore the characteristics of the
general topography of experience. Is not a traveler more likely to have a more secure trip
if they can rely on an accurate map of characteristic and dynamics of the terrain upon
which they travel, along with a trustworthy compass to orient them towards where it is
they are and could go? If the reader intends towards cultivating the wisdom to experience
a better and more meaningful life for themselves and all who are aware, then please read
on to consider one such conception of a map and compass of experience.

[Cultivating Grace]

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 Topology of Experience

The Fundamental Argument

There is Awareness and therefore Existence

The very questioning of this proposition self-evidently implies a subject who exists and is aware

The essential nature of awareness not attached to objects is real (existing), sentient (luminous and insightful),
peaceful (free from desire/want)

Awareness is the fundamental field of Experience and occurs directly in a space-moment called "here-now"

Awareness over time (time-space) is Experience

Experience over time develops within the complex dynamical system called the "person"

The person is expressed through multiple dimensions some objective and some subjective

Body, appearance, behavior and symbolic expression are the objective dimensions of the person.

The fundamental categories of the subjective dimensions of the person are the fields of experience:

Sensation
Perception
Conception
Comprehension
Volition
Awareness

Other dimensions of awareness include:

Dreaming
Drug-induced States
Mystical and Psychotic States
Deep Sleep

Each dimension has its own unique characteristic topology and transformations that develop through
experience

Each dimension is connected to each other dimension in characteristics ways that also develop through
experience

These intra- and inter-dimensional relationships define the characteristic ways of a person and impact the
characteristic tendencies of the awareness of the present moment.

The momentum of the past experience impacting on the now is called karma

Karma is a derivative of awareness over time. The slope of the tangent to the vector of experience is the
vector of the karmic impact. The integration of experience (awareness over time), from birth to death, is the
qualitative manifestation of the person.

Experience is both quantitative and qualitative,

i.e. experience is vectoral (tensoral) with magnitude and qualitative direction

The direction of experience is influenced by qualitative impact of the object or event, the karma (i.e.
momentum of past learned conditionings impacting the present experiential tendencies) of the person, and
the person’s intentional capacity.

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[{ Impact of Objective Reality} x {Transformation capacity and will of Experience} x {Karma}] x
[synchronistic constant]= Experience and Expression of the Person = Manifestation

Mental objects and events being experienced, change the topography of the experience by the impressions
of the karma of past experience attached it and thus change the vectoral field as a tendency to attract the
object or to repel it or to be indifferent at the moment of choice.

Valuable and meaningful experiences tend to lead to more valuable and meaningful experiences
Untruthful and harmful experiences tend to increase suffering and decrease valuable and meaningful
experiences

The person has the opportunity to influence the momentum of past negative karma by willing to cultivate
positive karma. This is done by disciplining oneself according to excellent principles.

Experience is conceived as a flow of the edge of the wave of past karma with the potential to be, become
and do intentionally given the worldly climate and objects/events at hand

The flow of Experience can be calm or turbulent based on the nature of the mental objects and the reactions
to contacting these objects. Unattached to objects, awareness is calm.

Turbulence is oriented to either the past or the future, like a coriolis effect clockwise or counter clockwise
The seed of the vortex is an attachment or avoidance of a value/meaning.

Remaining calm, concentrated insight and continual effort, tend to keep the experience remaining oriented
with the now in a truer and better way

Ignorance, arrogance, impulsion, compulsion, inhibition, exhibition , indulgence and avoidance, illusion,
glamour and delusion are all based on conditioned attachment or avoidance to some desire (conceived
value/meaning) that seeds the turbulent momentum of potential future experience towards less quality.

Thus are the seeds of suffering

Thus the opportunity for the path of freedom from suffering

The intentional paths towards freedom from suffering and towards their fulfillment of meaning/value that a
person can make in the now are their dharmic potentials. Dharma is the potential redirection of the
momentum of karma towards maximal freedom from suffering and the greatest experience and expression of
truthful quality.

Each being has a measure of "Integrity" (c.f. Q-factor of resonance) at any particular moment that represents
the tendency of the being to move towards resonance with the highest quality of experience, Dharma. This
constant is a measure of the curvature of the manifold of experience, defining the slippery slope towards
suffering or towards value. Negative slopes of the topology of experience represent the negative karma and
it's despair. Positive slopes, the blessings.

Wisdom is the excellent discipline according to excellent principles. The cultivation of wisdom is the way
to harmonize the disruptions that impact onto awareness’ resonant field. Calm-abiding with the most true
ands essential nature of awareness can set the fundamental tone for the resonant state of awareness in a truer
and more beautiful way. The wisdom path encourages one to gain insight into and be skillful with the
perceptions, conceptions, comprehensions and volitions of experiential objects and their transformations.
Then one can skillfully transform their experiences and other’s, into their most capable value and meaning.
Wisdom is the intentional effort of our capacities to meet the resistances, induce a the good, the beautiful
and the true for all experiential fields

Qualitative power (wisdom) is our effort (capacity and inductance) applied to our experience (flow of
awareness over time)
(cf. P=VI)

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The experiential realm has multiple dimensions, but is comprehended as a unity. The diverse experiential
dimensions are unified through the field of awareness.

Each experiential dimension has different types of qualitative objects and characteristic ways of
transformation

The fundamental experiential categories are:

Object
Subjective State of Awareness
Context (Relations)
Causation and Transformation
Non-Awareness and the Incomprehensible

An object is a group of qualitative distinctions and relations within a boundary with transformative potential.
An object is a recognized bounded unity of characteristics. Not all object classes have perceivable
boundaries, but most have conceivable boundaries. The conceived ratio of the object with a reference class
of unity will determine the number of conceived objects.

A qualitative distinction is a recognized relation to a class of objects

The class of experiential objects is a reference standard of qualitative relations

Reference identity class: the matrix of qualities that relate in a characteristic enough way to be recognized as
that object

Experiential Number: a ratio of magnitude of an object with a reference identity class

experiential number: a measure of extension of a group of qualia

Qualitative relations are represented by the matrices of qualities (qualia)

The row of the matrix is made up of the parameters that show relative magnitude to a reference
identity class of those particular qualities (qualia/quale) of an object
The column space of the matrix is the various qualitative distinctions
e.g. Object = utility, proximity, physical characteristics, need

Objects are conceptual and perceptual classes of qualitative distinctions and their relations

The object has weighted properties based on the intrinsic properties of that object in time-space; The object
also has charged properties based on the conceived value of the qualities within the field of awareness that
beholds it.

Objects precipitate an apparent displacement in the field of awareness. This conceived extension in a
particular qualitative direction is the measure of the attachment of awareness to that object

The object will pull or push awareness in a particular way. And, awareness can desire or avoid, impulse or
compulse the object in its particular way.

The “particular way” is dependent on the intrinsic characteristics of the object and the capacity and will of
the awareness. The capacity and will determine most of the field influences of awareness

The capacity of awareness is determined by the experiential resources available to awareness at a particular
interval of time-space. The will of awareness is based on desire and intention. These determine the strength
of the field of awareness’ weighted attachment to the object.

Objects have perceived and conceived relationships with other objects. Objects form groups of objects.
These groups have characteristic and uncharacteristic relations that determine their group boundaries.

An experiential group is the recognized set of characteristic object relations and their transformations. To be
a group, certain properties are met:

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 The objects are conceived as related in an identifiable way.
The identifiable way is a recognized weighted relation of qualities,
i.e. a qualitative matrix
The strength of the group relations is relative to the apparent recognition of such
Group relation is especially related to the time-space remembered history with the recognized
reference class group of objects (capacitance) and the focused intentional attention on the
qualia (inductance)
A “nominal group” is represented by the name that most closely associates the qualitative relations
of the objects with a reference class of characteristic relations
Many experiential groups are not nominal groups, but are transformable into a nominal group.
Each sub-dimension of awareness offers recognition of different fundamental qualities
with their own relations and properties. Awareness often conceives the group properties of
all the sub-dimensions superimposed into a conceived bounded unity of a object.

Perception perceives the group relations of sensations

Conceptions conceive of the group relations of perceptions and other conceptions
Comprehension comprehends the group relations of conceptions and perceptions and other comprehensions
Volition is based on the implications of the comprehension of the group meaning and value

Each dimension of experience has types of objects and transformations. As an object is a bounded unity,
each object class can define a metric for each class of object and an algebra that abstractly manipulates these
parameters. A particular object input onto awareness through a particular dimension defines the
topological boundaries for the algebra. The types of objects creates a category, which along with their
transformations (morphisms and functors) allow for abstracted algebraic manipulation through Category
Theory. The mathematics is category specific. Each category assigns rules of manipulation that correlates
with the rules of the experiential dimensioned modeled upon. Each dimension can identify a class identity
for the type of objects entertained. The following are some conceived examples of fundamental class units
of experience:

Sensia: a particular distinct sensation (or group of sensations)

Qualia: A distinct perception (or group of perceptions)
Feelia: A distinct emotional feeling (or group of feelings)
Bodia: A distinctly perceived bodily area (or group of areas)
Idia: A particular concept (or group of concepts)
Lexia: A distinct meaning of a word (or group of words)
Logia: A particular comprehension (or group of comprehensions)
Buddhia: A particular insightful understanding (or group of insights)
Karmia: A unit of conditioned momentum of an object (or group of objects) from the past
onto the now
Volia: A particular intention (or group of intentions)
Schemata: A distinct transformation (or group of transformations)
Themata: A particular chracteristic of pattern of transformations
Sophia: A particular example of wisdom
Dharmia: An example of a person aligned with the graceful way
Object: A particular bounded entity (or group of bounded entities)
Scene: The immediate time-space context of an experiential frame
Event: A distinct time-space interval of experience
Moment: the distinct here-now moment of Experience
Person: A distinct embodied awareness that lives in the would (or lived in the world)
Me: This particular person that I identify with awareness and lives in this world
You: Every person other than me

These class distinctions allow the abstract algebraic manipulation of objects imaginatively according to the
rules defined by the category and the intention of awareness. Awareness routinely does this as a way to
creatively consider potential implications of real object manipulation. The rules of transformation are often
conditioned by people’s feelings and thought attached onto the objects by awareness. The personal rules of
abstract manipulation are not necessarily the most logically, semantically or mathematically correct. But the

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categorical types of objects and their rules are characteristically similar enough to allow for abstract
manipulation within that particular frame of awareness with its rules.

Awareness is the most fundamental topological category of experience, with each sub-dimension of
experience having characteristic topological characteristics, objects and transformations. The fundamental
sub-dimensions of experience are topological sheaves, with fiber bundles of categorical objects and their
particular algebraic potentials. Awareness abstractly recognizes these sheaves and performs the abstract
algebraic manipulation. The results are often acted upon the comprehension of the abstracted potentials.
These experiential categories have rules of transformations amongst the objects and their groups; these may
be called “experiential topoi”. These topoi describe an experiential topological sheave and its algebraic
potentials.

Objects may have perceived and conceived displacement in both time and space
“Real time” is perceived as only moving forward
“Imaginary time” is conceived being present, past or future
“Real space” is perceived as being primarily reflective of the properties of physical reality
“Imaginary space” is conceived as not necessarily obeying the properties of physical reality, as
imaginary objects can be created and destroyed from apparent nothingness and transform
through creative intention. The objects of imaginary space are usually composed of
memories of objects and potential transformations that are recreated into a new theme.
“Time-space” is the now-here frame of awareness that continually moves forward into the next
moment and space. An integral of time-space of awareness, defines an experiential event.

Awareness moves through the here-now moment of time-space inducing the next moment-space at a
varying speed and direction and intentional qualitative force of influence. An integral of an experiential
event may seem faster or slower or vectorally conceived as different from the objective event than it actually
happended. Our conceived memory defines the meaning of an experiential event through a representation
for the qualitative ideal class distinction. The tag isomorphises the equivalence relation for the tag for the
memory of the event, the memory of the event, the experienced event, the actual event, and the conceived
meaning and value of the event. An isomorphism is the equivalence relation amongst distinct objects,
groups of objects, transformations, or topological fields.

Awareness also has an apparent displacement while accommodating an object. This is called a “disturbance
of the field”
The disturbance can have a pleasurable, non-pleasurable or indifferent impact in the present or
future field
Any object in the field of awareness, once contacted and attached to, causes some, at least, minimal
disturbance.

The subjective source of “who” is aware is the origin of the frame of reference for the experiential
coordinate system.
The independent axis of the system is the experiential time-space continuum.
Time-space is the medium through which experience moves.

Though experience appears to awareness momentarily as continuous, it is only piecewise

continuous. There are discrete times when a being ceases to be aware.
Ontologically, awareness is discontinuous. Experientially, awareness appears continuous.

Objects can be discrete or apparently continuous or nebulous. Not all object boundary lines are
apparent/recognizable.

Equivalent objects identified with a reference class, can be abstracted into their cardinal numbers. An
experiential cardinal number is an abstraction of the total number of elemental units in a set of equivalently
identified objects as compared to the one unit defined by the reference class. The “unity” is metriced by the
obvious intrinsic properties of the object itself, as well as familiarity, convention, convenience or desire
attachment to the object. Equivalent objects in this way are called “isomorphic” with the class reference,
meaning, “essentially the same as”, and can count as one of the elements of the “identical enough” class of

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objects. Awareness isomorphises objects into equivalence classes so that they can be added and subtracted
and otherwise abstractly transformed.

A number is one type of experiential abstraction that results from isomorphism. A number is an experiential
object. A number may be the perception of the symbol “3”. A number may be the direct perception of three
isomorphic identified objects. Or a number may be the abstraction of the conception from the perception,
and be the “pure” number 3ness. Three thus becomes usable in abstract functions that can use the conceived
properties of three.

Objects transform upon the field of awareness. Numerical objects are experiential objects with
transformation instructions to follow mathematical rules. Formal axiomatic mathematics has clearly defined
rules of mathematical transformations. Experiential mathematics may only remotely reflect conventional
mathematical rules. Experiential math is based more on pre-conditioned patterns of conceived logic and
convention. Our sense of correctness and equivalence and clarity of transformative functions are often fuzzy.
Experiential mathematics is fundamentally based on fuzzy mathematics.

“Fuzzy” mathematics means that the confidence level in the truthfulness of the equivalence relations is less
than 100% (despite our conviction to believe otherwise). Perceptions are fuzzy; conceptions are fuzzy and
the mathematics of these object require fuzzy mathematics. The boundaries of experiential objects are fuzzy
and therefore our abstractions reflect this fuzziness. As clear as an object may be, it is only so clear. The
truthfulness of any object is only so truthful and never the full truth because all momentary conditions are
experientially limited and infinitely interdependent, and thus awareness can only asymptotically approach
the truth. Transformations can be performed “correctly” and correlated strongly, but truth is different from a
conceived correctness and strong correlation. Truth is what really was, is and will become, and not our
abstracted conceptions of it.
Assuming our innate fuzziness, we can adjust our truthfulness compass towards our highest comprehension
of the truth of objects and their transformation.

Even with our fuzziness, we can have some very interesting mathematical insights. Mathematics is very
applicable within experience as a tool. This tool allows us to perform agreeable functions to abstracted
notions to consider the logical conclusions imaginatively, rather than actually.

Object Æ function Æ transformed object

Group of objects Æ function Æ group transformation
An event is a group of objects, often within a scene, considered within an integral of time-space continuum
transforming over time-space.
A function is the abstract consideration of an applied rule.

A transformed object can be considered from the frame of the object, or from the frame of awareness.

Different objects are transformable in different ways. Some ways are Real and others Imaginary. “Real”
experiential objects depend on physical reality and external convention and truthful history; Imaginary
objects are dependent primarily on experientially originated objects. Both real and imaginary experiential
objects have a creative potential of transformability.

A most fundamental transformation of any experiential object is the potential to cause awareness to move
towards or away or be indifferent to the object. The object has valency and is a sink or source of value
potential on the field of awareness. The more the object attracts the attention of awareness and entices
awareness to continue to attend, the greater the potential for sink or source. Awareness needs to
accommodate the disturbance of the force generated from the contact; the stronger the apparent force
generated by the object, the more potentially disturbing to the resonant field of awareness. Some objects are
hurricanes, and some are just raindrops; their experiential implication difference is immense.

The numerical evaluation of experiential objects and events depend upon the agreed upon metric of extent of
qualitative distinction and similarity to be isomorphic with the class identity reference; Agreed upon by the
egoic or social convention. We do math on experiential objects different than what mathematicians do with
numbers a piece of paper. Part of math is calculating and manipulating mathematical objects; Part of math
is the application of mathematical principles to model a system. Experience is partially mathematically

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modeled by each field of awareness as we do our personal calculations, relations and transformations of
experiential objects within the framed projected coordinates of our personal conceptions.

The fundamental dependent bases within the experiential system are the identified qualities that we attend to.
Each quality, in its ideal and most true isomorphic state, is the bases for an extension of magnitude value
onto awareness. The “absolute value” of the quality is the reference quality without the positive or negative
value of the experiential object projected by awareness.

Languages, both syntactically and semantically, are systems of experiential mathematics. A word is a
conceptual object that linguistically represents an extension of a group of qualities in a certain potential way.
The meaning of the relationship of linguistic objects is dependent on experiential mathematics. We weight
the chosen words with qualifiers that fuzzily relate meanings. Meanings are agreed upon correlations of a
group of conceptual qualities with a linguistic symbol. Experiential groups have imaginary qualitative
transformative potentials around a unifying concept. Potential meanings are related to other potential
meanings that give us the most likely resultant meaning. Language is an experiential mathematics of
meaning.

Meaning is the correlation of a representation to that conception which it represents. Meaning is a

correlation of a conception with that which is conceived. Meaning is a weight of idealized value in the
conceptual dimension. Meaning is the truthful comprehension of a conception and or perception.

A word brings a range of meaning, defining the specific class of qualitative ideal distinction. Whereas a
number defines a metriced quantity ratio’d with a qualitative distinction, a word represents a boundary of
meaning for a specific conceptual class identity. A word is a representation of the extension of the specific
qualities. Language represents the ruled relationships of word order to further qualify (extend) meaning.

Words are only one way to convey meaning. Intentional behavior, artistic expression, and all creative
endeavor are also ways to represent meaning. The immediate context of words and all meaningful
representations are the primary attractors towards a comprehension of a particular meaning of an object or
event. The preconceived attached meanings are weighed within the context of conceived potential meanings.
It is common to accept multiple meanings for words; these relations further help define the specific meaning.

Tagging meanings onto words forms a semantic web that becomes a valuable tool for meaningful
comprehension and expression. A tag is a reference for a particular meaning. The semantic web is the
matrix of potential meanings that relate conceptions in the linguistic sub-dimension of the conceptual
dimension. Word relationships suggest potential meanings; these correlate with is actual. These meanings
are filtered and prioritized and re-evaluated based on new context. Awareness can comprehend the intended
meaning of representations.

Many conceived memories are tagged not with words, but by analogue intraceptive tags that correlate within
a specific class identified boundary of meaning. These intraceptive tags may be memories represented by
analogue images, movies, sounds, smells, tastes, sense of movement or any creative expression intended as
such. All we have to do experientially, is intend to assign or agree to assign, a tag to a specific meaning and
it becomes so. The agreement defines the convention.

Awareness can move in the reference frame of objective space-time. Physical objects move towards
awareness or away from awareness and are positionally referenced by the body that is isomorphic with the
perceived location of the sensory input onto the field of awareness. Experiential perceptions and
conceptions of physical objects and events isomorphise into tagged memories of the event that import an
attached “feeling” or “attitude” with the object. The object is charged with the preconceived attachment of
meaning and value as it was identified.

The impact of this preconceived attachment is the blessing and curse of karma. Karma is the momentum of
past experience impacting the present moment of conceived time-space. “Good karma” harmonizes,
stabilizes and qualitatively augments the experience; “Bad karma” disrupts, destabilizes and detracts from
the meaning and value of experience. The past qualitative influences onto the present field of awareness
determine much of the potential capacities of a person. The personal intention to influence the field, one’s
inherited nature, and the synchronistic momentum of the object “as it is”, also further determine the

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qualitative force of impact of the object on the field of awareness. The stability and depth and truth of
quality of a person’s experience are determined by these influences.

Words obey different rules than numbers and every different class of objects obeys the rules distinct to that
class. Some different classes share similar rules of transformation. Such a shared transformative rule
agreement for topology is a homeomorphism and for algebra is a homology. Experiential sub-dimensions
usually share experiential homeomorhisms and homologies. Awareness expects that an event or object
imagined or planned to be somewhat correlated with the actual event, for example. A concept or word is not
the “actual real” object, but a conceptual isomorphized object that we allow a co-homology or co-
homeomorphism of the conceived object and its actual dynamics. Awareness can access and create
abstracted objects which obey conceived rules of transformation. Conditioned and intentional awareness
templates the imagined projected with the real to co-create the experiential reality. Awareness most often
prefers a congruence amongst the different dimensions and topological fields. Mental health relies on this
congruence.

Awareness is the field that has access to the other experiential dimensions. The stability of the states of
awareness depend on the field of awareness itself and the result of contact with the object. Awareness
develops conditioned and creative responses to objects and events entering its field. The potential
qualitative deformation of the field of awareness by an object determines the valency of the object. This is
evidenced by wanting, not wanting or being indifferent to the object. The field of awareness accommodates
and assimilates, avoids or ignores objects. The rules of these attachment transformations are object and
dimension specific. Conditioned responses usually get our id into superego trouble, until intention
disciplines a better way.

The fundamental categories of states of awareness are:

Really existing, luminous and cognizant, and most-valued
Imagining, ignorant, suffering
Empty or occupied
Attached to object, or not
Alert or oblivious
Attending or Distracted
Harmonious (stable) or Discordant (unstable)
Wise or foolish
Conditioned response (reflexive, impulsive or compulsive, lazy)
Evaluating, Creating, Storing, Searching, Sorting, Inducing

The dynamical system approach to the person allows us to model a fuzzy mathematical model of experience.
Properties of objects have quantized parameters. These objects and scenes follow rules of transformation
defined by the group. Awareness attaches to objects/scenes and they are transform according to
preconditioned tendencies and effort. The force of the object to change the field of awareness is valence
change in a qualitative way, that is, this quality changed in that way that is experienced as + or - . Traits
develop as dispositional tendencies to transform certain classes of objects in a certain way. Awareness
tracks the valency potentials of identified objects and scenes over time and feedbacks a control accordingly.
The patterns of these tendencies can be represented by quantizing qualities of perceptions, conceptions,
comprehensions and actions and the results of their transformations in the time-space context.

A valency is created as the field of awareness contacts the object. The object however never arrives to
awareness in isolation. Objects arrive within temporal and spatial, meaning and value contexts we call a
scene or event. The object has a priori properties and force of impact; awareness has a priori neurological
and cognitive tendencies to direct and re-direct the impact. The capacity of awareness to respond is also an
a priori tendency. The manner and choice of contact and accommodation adds to the transformational
context of the present encounter with the object.

An experiential point is the cognized resolution to notice this from that. A point is a distinction that
awareness makes to locate a distinction in time or space, quality or meaning. The person most often takes
their own subjective awareness as the center of the frame to reference other point locations. All locations
outside awareness, that is, all objects, have a distance from the origin of awareness, but also a direction

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towards its location. Experientially, this location differential is recognizable. Awareness is vectorally
directed by attention towards the position of objects and scenes. Awareness can also be directed temporally
towards the past through memory, and in speculation towards the future possibilities.

Length, distance, magnitude, size, location are all relative to the metric chosen. Many metrics are used by
experience to relate the relative magnitude of objects in time and space. Metrics can be objectively chosen,
like an “inch” or “pound” or “Eastern Time Zone”. Experiential metrics are the subjective measure of time
and space, quality and meaning and are relative to the momentary experience and the conceived attachments.

A line is the connection between two points. A straight line is the shortest connection between two points;
Straightness is relative to the surface it lies upon. Experiential manifolds can have straight lines, but that
straightness is relative to the manifold of experience. An experiential geodesic is the “shortest experiential
distance between two points”. Experiential points are dependent on the particular sub-dimension of the
experiential manifold. A straight line connecting points on a Euclidean flat plan is different than the
trajectory of a high-school student aspiring to become a doctor. This kind of geodesic is multidimensional
and requires a different comprehension of an experiential geodesic. Some classes of points, like visually
perceived points lend themselves to a more Euclidean notion of straightness. Some require the insights of
multi-dimensional algebraic geometry to behold the complex straightness connecting two experiential points.

Many experiential point classes are incomprehensible, the connection of this moment into the next, for
example. Experience cannot fully comprehend how and why things are and become. But we do have a
sense of directness, or at least more or less direct. Points can be connected in real time and space, and in
perceptual and conceptual time and space. Some points are connected by their actual structural geometry;
some points are connected by their value or meaning relationship; Some are connected by that which our
neurology and capacity gives us. Some are connected because of convention, others by intention and some
by synchronicity. Some are connected by a rule. The object class exemplifies these rules.

An object can be larger or smaller or the same size as another object in the same reference class. A number
only makes sense when referring to a reference class of objects. One must mean something, and as a “thing”
must be an object. An object can be classified into many reference classes. A set of objects of a particular
class have a cardinal number representing the number of objects in that set. The bounded entity of unity as
conceived by awareness is the experiential metric imposed. Awareness groups objects naturally and also
recognizes entities. An entity is one bounded object that is recognized as such. The identification processes
of cognition presents choices of mostly likely identities. The identity element is that which is one of which
is conceived as a bounded entity. That is one. The rest of arithmetic is abstracted from That.

Once there is one, there is the possibility for some greater than one or smaller or the same. Now there can
be two, three and eternally onward. There can also now be some twice one, thrice or a third. The rules of
experiential arithmetic depends of the class of object and it’s topological context. An object brings with it a
set of functional potentials and allows rules of transformations. These dictate the abstracted mathematical
rules for the object modeled.

For example, the object, the event of the “real experience of me” is non-commutative. The commutative
rule allows operations between two events to occur in both directions. Real experience time only moves
forwards and not backward and is therefore dynamically non-commutative. The abstracted mathematics of
this system would need to reflect this non-commutativity of “real experiential time”, just as a physical
system would with physical time dynamics. Imaginary time and dream time however can go both into the
past and future, and thus potentially can be non-commutative. As mathematicians might say, imaginary
experience’s transformations are potentially abelian (commutative).

Because some experiential objects are fuzzy, and some object classes not well defined, even oneness of an
object or scene may not be well defined. Experience deals with this fuzziness with our obscured sensations,
perceptions, conceptions, comprehensions and intentions. An experiential object may be likened to a point
with a disc of uncertainty extending in the relative neighborhood. An experiential point may be a range of
points within this uncertainty, like a cloud of nebulosity. And since many objects are groups of objects in a
scene over time and extended through experientially space, whole groups of complex relationships lie
beyond awareness’ current comprehension. There are levels of this incomprehensibility, just as there are
levels of comprehension. The whole of experience uses a multi-dimensional analysis and synthesis to grasp

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an identity and associated transformations. With this identity comes the attachment onto the object that
defines its qualitative valency. The space of awareness curves from this valency.

Experiential geometry seems locally Euclidean, but is in many ways is recognizably non-Euclidean. Some
sub-dimensions are especially available for geometric modeling. The visual perceptual field can use “3-D”
vector space and analytic geometry to describe the space and object displacements. The experience of the
body needs multi-dimensional complex conformal mapping techniques uniquely applicable to experience to
more accurately model our comprehension of our bodily terrain.

A “GIS Topology” could be applied to the experiential frame of awareness. Each object can be described as
a quantification bounded set of fuzzily defined algebraic parameters. These objects are in a time-space
neighborhood called a scene. A scene is the immediate time-space context of the experiential frame. An
event is a time-space interval of experience. Awareness perceives, conceives, comprehends and actuates
objects, scenes and events. The quantized properties of the objects transform through time and space and
influence the states of awareness as awareness attaches its attention to the object. The strength of
attachment causes a drag or propulsion of energetic effort impeding or impulsing further or less attachment.
The state of awareness is further stabilized or destabilized accordingly out of the now towards the past or
future, imaginary or real, pleasurable or painful, based on the nature of the transformations of the attachment.
The style of attachment determines the security of the resonant field of awareness.

A schema is a particular transformation potential of an object intrinsically and as it relates to awareness.

Every object as its intrinsic transformation potential and person develops transformation potentials called
capacities. The algebra of the events and their attachment transformations influence the weight of further
attachment around similarly identified events. These conditioned responses form patterns of characteristic
response to identified situations called thema (pl. themata). A thema may be a reflex, habit, trait, or way. A
reflex is an immediate reaction to a stimuli; a habit is a conditioned response to stimuli based on previous
attachment transformations. A trait is an pattern of characteristic response that is often intended and
proactive. A response may be physiological, behavioral, an attitude, belief, or feeling tendency of
attachment.

A thema may be stabilizing or destabilizing, immediately or delayed, constructive or destructive, intentional

or not. A fearful stimuli, for example, may evoke a reflexive neuroendocrine response that leads to a racing
heart and a sense of anxiety. The person can “fight or flight”, avoid, submit, or somehow
accommodate/assimilate the evoking attractor-repellor object. These can lead to immediate or further
implications on both the object and the person. The degree of conscious will-strength necessary evoke a
stabilizing, constructive, qualitative response is proportional to the conceived necessity and the capacity of
the person, the weight of the object itself, and the will of the person to do so.

The integrity of the field state of awareness is effected by the nature of the attachments to the objects/scenes
and their implications. An object can enhance the resonance of the field of awareness as it interacts with the
capacities, intention and conditionings of the person. Overtime, patterns of characteristic response develops,
adding a tendency to further stabilize or destabilize the field. The sense of security of the field of awareness
is based on these factors.

The person’s temperament is their innate neuro-hormonal-cognitive reflexive tendency to react

characteristically to identified objects/scenes. The temperament is the biological states that impose
themselves onto the field of awareness as urges and impulses. Each person develops a proclivity to arousal,
an emotional reactivity. These proclivities may be engendered or suppressed as we develop attachments and
avoidances. A temperament can be more highly reactive or less reactive to a given stimuli. Each person
learns styles of self-regulation with their impulsions to react as such. The qualitative tendency to have self-
control and creative freedom brings a plethora of moral discipline styles.

Awareness has the tendency to be introverted and extroverted; usually one directional tendency take
primary precedence. Each person develops a tendency to react to conceived social scenes. Some persons
are more easily socially conformal and they accommodate social pressures more easily. Some are more
gregarious and require more social cuing. Others are more shy and are inhibited in conceived social
environments. Qualitatively, socially persons may become more or less friendly, agreeable, kind, empathic
and sensitive, conscientious, trusting; or they may be more

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All persons have relations with themselves. The self is the subjective sense that awareness experiences
when reflecting on its own identity. The ego is the conception matrices that awareness attaches to that
identity. The egoic matrices are those qualities and transformation potentials that awareness associates with
its essential nature as a field of awareness and person. The persona is the personic matrices that awareness
attaches to while attempting to project its identity to the world.

Awareness is given many fields to behold beyond it’s own, both intra-psychically from memories and
images and sounds and feelings, and extra-psychically from the senses and the world. Awareness can
transform intra-psychic fields and call up memories, imagine, “talk to oneself”, create feelings; and
awareness can also seek out what part of the world to attend to extra-psychically, point the senses, and co-
develop scenes that are fulfilling.

Intelligence is a measure of the capacity of awareness and the willingness to use it. There are inherited
capacities and learned capacities; together with the world, they give opportunity to the person. The
willingness of the person to pursue the opportunity to forge excellent techniques from their raw talents is the
basis of the person’s potential for manifestation.

[Qualitative power of the person] is proportional to [the capacities of the person and their will (e.g.
effort)] x [opportunity for the qualitative flow of experience].

Intelligence manifests for each person most often according to the opportunities available to it. Expertise
and pragmatics develops in the face of need. A person’s conceived needs determine much about their
potential effort. Conceived needs create a tension on the field of awareness to solve problems and set goals.
Needs drive awareness to resolve the tension created by the conceived needs. This tension manifests
differently for everyone, but can be described qualitatively as comfortable or uncomfortable, fulfilling or not,
risky or safe, constructive, destructive, stabilizing, destabilizing. Intelligence is the willing capacity to meet
our needs and intra-psychically and extra-psychically thrive comfortably, fulfilling, safe, constructive, and
stable life.

Capacity requires a biochemical potential to succeed. Persons can learn to cultivate and bring forth
biochemical states, but those states must be available to awareness. Temperamental expression is context
specific, but is physiologically based; drives are called forth by the conceived need, but the drive itself,
biochemical; one can be inhibited or enthusiastic about ones own capacities and opportunities; These
further determine the stability and strength of the field of awareness.

Each field of awareness has its own potential for intelligence. Sensory fields offer much opportunity to
develop perceptual sharpness and sensory acuity; The same for conceptual and comprehsive and volitional
fields; Some persons are given excellent tools for calculating, language, imaging, using sound, touching,
creating feeling states; Developmentally, expertise usually starts with the raw physical talent, augmented by
the effort and enthusiasm and opportunity of the person.

Each child learns better when its own learning talents are successfully applied. Dealing with frustrated
feelings of inadequacy, the person often either over-compensates or under-compensates in their effort to
become better. Societal and worldly pressures and conceived needs blend with the temperamental
impulsions and the sense of discipline. Every person has a insight into the value and meaning of an event;
Our comprehension at this time, is our closest tool to evaluate the truthfulness and value of an event. Given
all the input and processing of the input, each person comprehends its sense of meaning and quality. That is
the truth that a being ultimately lives by, even while conforming behaviorally to other truths. Our capacity
to comprehend and our willingness to tolerate not knowing mix with our frustration tolerance (patience) and
feelings of inadequacy. Persons cope with their own imperfections through a myriad of ways, including
denial, filtering, projection, repression, displaced aggression, sublimation, rationalizing, self-pity, or
changing and trying a better way. Recommitment to improving and building new and better skills is usually
the most stabilizing potential for the fields of awareness.

Conceptually, there are some fundamental categories of intellectual capacity. Each person have the capacity
to create symbols to represent meanings and create valuable symbolic expression and behavior. Each person
learns how to learn heuristically, as well as vicariously from others. Eventually a person develops fore-

14
thought- the ability to see scenes developing momentum truthfully and ponder the potential results of
choices of action. As we learn to self-regulate our impulsions and self-reflect on our potential impact, we
develop skill in our moral endeavor to creatively express more profound quality and meaning. As a stable
being matures morally, their self-refinement process become skillfully attuned.

Ultimately intelligence allows a being to see clearly the truer intrinsic meaning of the objects they behold
and know the object’s potential for creating turbulence or grace in their own and other sentient fields,
dependant on the attachment transformation applied. The terms of attachments, so to speak, set the object
into its primary impact onto further fields. Intelligence is the ability to accurately recognize the potential
qualitative impact of objects and events giving a being’s impulsive nature conceptions of more constructive
opportunities. Wisdom is the successful ability to happily discipline one’s effort according to ones most
truthful comprehension. Wisdom is intelligence successfully applied.

Every capacity with an opportunity has a wiser course of pragmatics. Socially, a wise creature seeks to
create secure stable, beautiful social-ecological environments; Emotionally, as well, a wise being would
cultivate feelings and emotions that are meaningful, valuable and endearing. Moods impact the fields of
awareness like a storm letting loose upon the land and seas. Mood regulation is required for a stable intra-
psychic and social milieu. Wiser being learn to encourage moods that are constructive and harmonizing. A
sense of optimism, happy, hopeful and joyful moods bring more tolerance and cooperation. A wise person
learns ways of resolving conflict within themselves and others, encouraging a social environment that is
encouraging, stimulating, peaceful and responsible.

Fundamental categories of destabilizing emotional states include:

Anger: aggressive feelings of hostility
Guilt: Feelings of remorse and self-blame after doing an action that was “bad”.
Shame: Feeling from other people being aware of an action that was “wrong”
Anxiety: Feeling a sense of potential harm or danger out of proportion to the actual danger
Sadness: A feeling from a loss or a sense of despair
Cynicism: A feeling of hopelessness
Boredom: A feeling from lack of stimulation
Disgust: A feeling of potential sickness from an exposure to something wrong
Paranoid: A feeling of suspicious out of proportion to the actual threat
Resentful: A feeling from an event that was done that could have been avoided
Annoyed: A feeling of agitation from a conceived pest
Irritable: A feeling of unrest and quick to blame
Frustrated: A feeling from not being able to resolve a tension or pursue an action
Impatient: The feeling form wanting to pursue a resolve, but not yet
Jealousy: The feeling from loving an object that may love another more
Intimidated: The feeling that someone more powerful may hurt you if you act a way
Envy: The feeling that another person has a better scene or object
Confused: A feeling of not knowing a meaning or solution
Isolated: A feeling from being apart from a group of people
Stressed: A feeling of tension or burden from an object or event
Apprehensive: A feeling of caution to pursue a path
Compulsion: The feeling resulting from the need to follow a rule

A wise person avoids these states of awareness and avoids breeding these states into their natural tendency.
Each of these negative emotional feelings are often precipitated by neuro-chemical conditions and past
cognitive conditionings and hence impinge upon the field of awareness. A wise person, how-ever, nips
these feelings in the bud, so that the do not avalanche into a disaster. One might even recognize these
feelings to encourage a strong, sincere moral response to cultivate a more responsibly pleasing state.

A word represents a boundary of potential meaning. The words listed above represents classes of potential
negative emotional states. Awareness fuzzily quantizes our feelings and moods and bad is only “so bad”
and good, “so good”. Their value is relative to the field they are attached to. Each destabilizing emotional
states represent the seeds of turbulence from preconditioned attachment tendencies. The attachment style
tendency generalizes to other scenes and objects and can become very destabilizing for the person.

15
Healthy attachment styles seem to require a trusting, secure base state with a tendency to calmness. Coming
from a place that everything is alright helps it to be easier to make things alright. Stability and the skill to
remain stable takes many attempts in life, but each person has some sense of it. The hope of better
emotional states, more profound thoughts and comprehensions, more beautiful relations with others, ease of
survival, sustenance, comfort. These pull the wiser ones to create an ever better thriving environment for
ourselves and those we care for.

Awareness perceives its external and internal context. All objects on the screen of awareness call forth
certain attached thoughts, images, feelings etc depending on the reactive tendencies and conditionings of the
person with that type of identified object/scene. The “GIS” map is the recreated experiential mapping of all
the inputs on the screen of awareness. Each object has an identified coordinated value and meaning in the
multitude of fields comprehended as a unity of “this object”, here and now. This unity has properties and
these properties have quantizable parameters. These parameters move through the time-space continuum
transforming and reconfiguring a control system to adapt to the environment, meet physiological needs, live
conveniently, bath in luxury, pursue and create dreams, hopes and aspirations. These aspirations, even, are
meaningful parameters that guide our personal transformation. The person weighs and evaluates scenes and
chooses a course based on that evaluation. We can map experience by understanding the objects that
transform awareness into experience, the potential transformations, and the fundamental experiential
categories.

[Categories of Objects and their Transformations]

[Fundamental Experiential Categories]

Awareness considers many inputs simultaneously as an event unfolds. Awareness is the co-limit of all the
dimensions available to experience. To describe the event, a model would need to reflect the potential
complexity of experience. Causality itself is incredibly complex as all events are incomprehensibly causally
interdependent. However, certain major experiential categories can be identified, interrelated and fuzzily
quantized similar to how a particular person might do it. The model, itself, must be define broad enough to
include all human experience for all people, and ultimately and cognitive or sentient living or virtual frame.

First, a frame of reference must be defined in a particular system of awareness. This model will assume,
for now, the frame of awareness itself as the primary reference frame. All objects take their reference from
the here, now of the particular awareness considered. This here-now may be re-metriced to another time-
space measure like object eastern-standard time. Awareness is a continuous flow of the here-now
where/when the scene transforms as beheld by awareness. The frame of awareness may be represented by
the “name of the person” who embodies the awareness. Each person has their own unique set of
transformation potentials (capacities). The basis of the reference frame is the subject of awareness.

Objects transform on the field of awareness. Objects represent all inputs onto the field of awareness.
Scenes are the time-space context of the objects. The five major dimensions of the inputs are sensations,
perceptions, conceptions, comprehensions, and volitions. Awareness scans and sorts the potential input
fields and identifies objects and their time-space meaning-value relationships with the rest of the scene.
Objects are weighted by their conceived and pragmatic necessity to pay more attention and exert more effort.
Each object is identified as an attractor or repellor based on a tension identified in the space of awareness to
accommodate or assimilate or avoid that object. That induces a directed volitional urge.

Skill in manifesting a directed change is limited in all endeavors. Yet we can effect some change and we
can rudder a direction in our way. Each scene can be considered within potential rules of transformation.
These rules obey allowable causal sequencing patterns with certain degrees of restraint. Causality of
transformation can be considered in a multitude of ways. Awareness itself has its own expected rules of
transformations for the objects it beholds. If objects behave in ways incongruent with our expectations it
requires awareness to reconsider its class identification reference.

The material cause is the set of qualia that are recognized as the substance of the object and scene. Each
distinguishable property carries a weight as part of a relational system that is the bounded whole unity of
that object. The eigenvector is the particular quality discriminated and the eigenvalue is the weighted
amount of eigenvector present. The parts of objects fit together into the whole object mereotopologically so
that the unit object is greater than the sum of the parts.

16
The formal cause is the connecting drive of an object to be attached to an abstracted universal principle. The
identified reference class is usually the tagged reference memory offered to awareness. Awareness searches
for congruence with an identifiable reference class. This class may then get tagged with an image, name,
feeling state, belief induction co-attached to the current object. A representation tags the object with a
reference class, that is, with a formal cause.

The efficient cause is the prime motivating source of the directed energy shift in a scene. The agent
inducing the causal sequence is an efficient cause of an action chain. Every experiential transformation
takes effort to occur. The most fundamental identifiable source or group of sources of that effort is the
primary efficient cause. But the efficient cause is also the actual action chain that causally occurs thereafter,
connecting the agent to the series of movements following.

The final cause governs the end to which a motivation is intended. The purpose behind a directed action is
the final cause of intentional behavior. All representational objects have an intended meaning and value
attached to the representation. All behavioral actions beyond pure reflexive and automated existence have a
final cause. Hopes represent final causes of persons.

A cause may be particular to that time-space/meaning value context or it may be universal to all objects in a
similar class, or to all objects in that dimensional existence. Each cause is dependent on a prior action chain,
and each is synchronistic. Some causal connections are more random and accidental, and others are
purposeful and intended.

Not all causal connections are logical, though many are. Awareness may recognize a logic or not and may
project a folk logic of its own on the causal relations. Awareness recognizes the properties of the material
object as well as the potential and actual forces associated with that object. Each object has an action
potential, as well as a meaning and value potential. Awareness works in a probabilistic and somewhat fuzzy
manner to quantize these potentials when evaluating a scene. More evidence can be gain by searching and
sorting information available.

Ultimately awareness learns to recognize causal patterns that include many of the aforementioned causal
associations. Awareness can recognize static and dynamic causal sequences based on the time-space
context of the object. Awareness gains meaning from the context it recognizes. Awareness can become
more sensitive to the potential capacities of objects within a context.

Objects take context in their spatial relations. The relative position and motion, and the space’s topological
characteristics give relative meaning to the context of the objects in a scene. Events also have a temporal
context, including a temporal sequence, a rate of change of the temporal change, a directional time-reference
of change, and a reference potential to an objective time standard. Systems have time-space contexts that
relate the structure of the parts to the function of the whole. Experiential objects are always part of an
experiential system; Physical objects are part of a physical system. Each system has its group
transformation potentials allowed within the context considered. The context gives extension to the frame of
reference.

The effort of the person develops thematic patterns into the context of that person. People create their reality
by choosing familiar objects and scenes, in both their own head and in the world. The person weaves an
intricate web of causal connections conditioning their future attention and weight patterning. These
connections can be described as a model, but prediction from the model is limited since all humans have the
free will to think creatively and spontaneously.

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Structural Geometry of the Topology of Experience

Introduction to the Manifold of Experience

I can only speak for my experience. This experience may not even be “mine”, but
I can at least speak for the very self-evidence that there is some being, who is experiencing.
The fact of this awareness implies a subject who is experiencing. It may not be “me”. “I”
could be dreaming that I am I; I could indeed be someone (or something) else.
Somewhere in the here and now, a being exists that is aware. All else may not be as they
seem.
I cannot speak for your experience. I can hardly speak for “mine”. I can vouch for
this experience of the here and now. All else beyond this fact is speculation; Speculation
is descriptive and approximate. Even to say “there is…, therefore….” is too many words.
The statement should be even more like:
AwarenessÆ Existence
But a statement is still a statement, a descriptor, an abstraction. The truth of the
statement lies in the experience itself, in the very moment of this subject experiencing.
These words are to communicate the idea. Basic propositions should especially be careful
to not semantically confuse the words for the meaning. Experience is what simply is
within our awareness. Experience is the essential ontological principle. I comprehend
every aspect of my being through experience. No experience, no comprehension.
Experience is the essential epistemological principle. All that is valuable comes through
experience; Quality is not possible without experience. Experience is the essential
aesthetic principle. Experience seems the most real; What my senses see, may not be real;
Experience is the host of reality. Experience is the essential metaphysical principle.
Ontology is the study of being—the who
Epistemology is the study of comprehension—the how
Aesthetics is the appeciation of value—the why
Metaphysics is the study of the principlizing forces of experience
Principlizing force: the who, how and why that determines an effect
Experience is the who, how and why of being, i.e., the Principle of our life.
There may be much that lies beyond experience. It seems like there is a physical
reality. It seems like I continue to exist, even though I sleep. It seems like other people
exist and have experience. All this “seems like…” is worthy to explore and speculate

18
upon. Indeed, these other domains seem to capture the speculation of many. The frame of
reference of this speculation will be oriented with experience as its domain. Whatever
other aspects of “Reality” that exists beyond experience is some other domain.
Experience has as its most fundamental unit a “moment of attention”, which can be
called “awareness”. Experience is awareness over time. Awareness is not just a
magnitude, but it also has direction. Awareness is a vector in a field space directed
towards where an object lies. The direction of awareness is often towards an experiential
object. An object is a bounded region of our experience that has certain qualities. An
experiential object is projected through a perception, a conception, a comprehension, or a
volition. These four realms – perception, comprehension, comprehension, volition -- are
the fundamental dimensions of our experience. Comprehension is the direct insight of
experience with its ability to distinguish the other dimensions, i.e. that which beholds the
others and determines their relationship. These dimensions, though connected, have
functions, transformations and representations that are dimension specific.
Topology is the study of space and spatial relations. Space is that which has
dimension. The topology of experience is the study of the structures, functions,
transformations and representations of experiential space and its objects over time. The
topology of experience is the apprehension of the regions of who, how and why we are.
Morality is the disciplines adhered to in the expression of a principle. Morality is how a
principle is manifest. Studying morality allows us insight into the characteristics of the
intentions and skills of experiencing and expressing quality. Quality is that which is
distinguishable into a boundary of an identity.
A “quale” is the fundamental unit (point) of a discrimination. Each quale is often
surrounded by other quale that qualitatively share a space. A region is an area around a
point. A region from afar seems like a point. A point close up is a region of regions.
Qualia can be defined as a region of quale. A qualia can be described as a group of quale
that form a qualitative matrix. The matrix itself has characteristics that are composed of
regions of distinguishable characteristics. An experiential object has component quale and
qualia, just like a region of physical object is made up of particular areas.
Experiential objects are the phenomena that occur on the manifold of experience
and include our perceptions, conceptions, comprehensions and volitions. The manifold of
experience is the very surface of the here and now as our awareness flows through time; it

19
is the screen upon which objects are appreciated by awareness. We will refer to
experiential objects simply as objects and these will include any thing that has experiential
mass (quality) including objects, contexts, scenes. Events are objects considered over
time.
The domain and range of experience has many nooks and crannies, it’s space is
huge, vast, and seemingly unlimited; yet my experience is confined within this being, here
and now. The phenomena of my experience are seemingly unique, though sharable
through representation. Experience, though it can be represented, is not the representation.
Experience is the beholding and/or expression of a representation with a form of a
perception, conception, comprehension and/or volition. The forms have characteristics,
relationships and dynamics that develop through time and influence the present awareness.
The attachment of meaning and value onto the experiential objects determine how and
why we move towards a particular way with our awareness. These values and meanings
are the very quale and qualia of the objects, projected onto experiential objects by
preconceived notion.
[Reflections on the Projections onto the Reflections from the Projections]
These preconceived notions are the conditioned (learned) responses to object and
determines much about our perceptions, conceptions, comprehensions and volitions. Our
habits, tendencies and traits develop from the momentum of the force of attachment to a
object and groups of objects. The object often goes out of our perceptual field and
remains as a conceived memory of a want or avoidance. The topological characteristics of
the dimensions of our experience change as we gain experience. Awareness becomes a
vectoral field that accommodates or repels a mental object based on the qualities of past
experience as presently impacted. The field of awareness is disturbed and enhanced by
the capacities we bring to experience. The topology of experience is the study of how the
field states of awareness qualitatively change and awareness’ capacity to transform objects
quantitatively and qualitatively over time.
Many objects come in and out of the field of awareness. The experiential object
has intrinsic qualities based on the object itself, as well as projective characteristics. The
intrinsic characteristics have two fundamental classes within experience: “open eyed” vs
“close eyed” , i.e., objects based on those in the world, and those which we purely
“imagine” on our screen of consciousness. Each object has an initial resolution, and the

20
further resolution is based on the urgency/interest of attention. It takes time for the image
to become clear as to its form, though it seems instantaneous, because time itself is
relative to perception. The object, once recognized, is then reflexively either “wanted”,
“repelled” or neutral. This is augmented by the categorization and naming processes that
classify and further implicate that object. An experiential object as a whole can be named,
regions of that object can be named, and the implications of that object can be named,
assigning a word onto an object (or an event as the groups and neighborhoods of objects
move through time).
These perceptual quale and qualia are categorized with in the context of the other
regions of current experience and can be called “event qualia”, or more simply, an event.
An event is a qualitative (i.e. value/meaning) matrix occurring over time. These V-
matrices (Value/meaning – i.e. Qualitative Matrices ) are regions of data points of
recognitions and their projections that clue consciousness to evaluate an event in a certain
way. These evaluations have implication for experience.
A matrix is a way of correlating a group of characteristics. The particular “way of
correlating” is dependent on the functions of the particular dimension of consciousness
provoked (or invoked). The matrix forms naturally as part of experiential functions
themselves and though is amenable to mathematics, is not necessarily a mathematical
function. Math, especially pure math as opposed to applied math, is experiential and part
of experiential functioning. Most of what we call “Mathematics” are conceptual functions
that utilize patterns of logic, categorization and relationship. Semantics are also
conceptual functions, where a name is assigned to a V-matrix. Both math and semantics
are part of experience.
Quale and qualia have vectoral implications onto consciousness, in as much as
they “move” consciousness in a certain way. These matrices are matrices of qualitative
vectors and describe the forces that influence the direction of our attention, feelings,
understanding and motivated actions. These matrices are the connections of our past,
filtered and transformed through the present, taking us into the future. Matrices are
useful because they are recognition of the preconceived correlation that our experience
does and stores in the form of memories, beliefs, attitudes, moods etc. that influence how
we conceive of experiential objects and events.

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 Consciousness itself is correlative, searching for connections of similarity and
difference, discriminating the meaning and implication. Those connections, though
somewhat under conscious control, are not fully dependent on awareness itself. The
screen of consciousness and its awareness is most certainly dependent on many functions
that go beyond experience. How the mind works physiologically and subconsciously is of
great concern and importance, but is a different study. This is a study of the topology of
experience. Ontology includes the study of the physiology and unconscious influences on
our being. Though this treatise will discuss ontology and other forces influencing
experience, the primary focus of this study will be from within the boundary of the
manifold of experience itself, not from the physical world, not from a social or ecological
world, not even from a unconscious world, but solely from that which is aware.
Thus the boundary of the manifold of this particular study will be all of experience
over time. Experience is a worthy study and has been historically a focus of much
speculation. This study of experience will not reflect on the historical speculation
however, but on experience itself. The reader is expected to look, not to the works of
persons past, but to their own experience to justify the reasonableness of these words,
remembering that these words will be oriented to the dimension of that which we are
aware.
Being includes the form of a person, plus experience. Experience includes the
experience of the sensation of the physical form, but is not the physical form itself. A
sensation of the form is not the form itself, but sensation of the form. Likewise, behavior
is part of experience, but is distinct from experience. The study of behavior is thus saved
for a different study. Behavior is an important study, as is physics, but this is a study of
that which occurs experientially to determine behavior. Personality is the domain of being,
that includes experience, body, and behavior, overtime. Though a very worthy study, this
study will focus on the experiential aspects of personality.
Even physics itself will be oriented towards the physics of experience, i.e. how
mental objects and events determine their dimensional expression. That which we
perceive, mental objects, have characteristics and relations and most certainly are related
to our quality of life. If we can “see” or “hear” or even imagine them, then they have form.
If these forms change and seem connected with physical reality, they may be, but this
focus will be concerned with physical reality as it is portrayed our experience. Part of the

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reason experience and physical reality seem connected is because experience at times
accurately reflects the physical reality. But our experience is fundamentally distinct from
physical reality no matter how convincing our sensations. Sensations are sensations.
Perceptions are perceptions. Conceptions are conceptions. And physical objects are
different from these.
“Open eyed” perceptions seem to especially accurately reflect the laws of physics.
But even these seemingly accurate reflections are only reflections, or more appropriately,
projections. More of our experience is based on expectations of physics to hold true. As
we watch the external world, we are convinced of its way. Objects tend to fall, heat
dissipates, etc, etc, in the physical world, but they have much different properties in the
experiential world. The experiential world is creative and full of possibilities. We can
imagine or dream or belief things that are totally fallacious in the physical world, but quite
true experientially. Experience has its own characteristic ways.
Objects on the screen of consciousness have other characteristics different than
physical objects. Mental objects require our attention, for one, to exist. Mental object
can bring forth further reaction in our experience. If an object can cause a reaction, then
we can say that forces are involved in experience. Metaphysics is the study of these forces
that move and determine the dimensional expression of mental objects. Mental objects
have form, quality, relation, transformation and a myriad of other characteristics that
imply an opportunity for studying and modeling.
The manifold of experience would qualify as a nonlinear dynamical system.
Nonlinear means that what enters into the system is not necessarily directly related to what
comes out of the system. Dynamical means the characteristics of change. A system
means the manifold of experience itself, its subgroups, states and transformations. This
treatise on the topology of experience models experience as a creative, nonlinear,
dynamical system and develops a paradigm to understand the forces that move experience.
Mental objects are experientially valueladen. Every mental object has characteristics
intrinsic to the perception itself, yet this is imbued value, meaning and implication as it is
projected in future time and correlated with the past. The mental object depends on both
it intrinsic perceptual characteristics, but also its projective characteristics as the object is
accommodated by experience.

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 Before further discussing the characteristics of mental objects, it would be wise to
examine the topological characteristics of the manifold of experience itself, as the objects
are “illuminated”, so to speak, or “come into existence” through attention. Let us continue
by examining the experiential manifold itself.
Experience seems conceptually to have four distinct but related subspaces, namely
perception, conception, comprehension and volition. Each of these subspaces seem to
have fundamentally different qualities, relationships and transformations. They are each
separate with separate properties shared by their local neighborhood, and they are each
connected through awareness. Experience is that which is aware of the other dimensions
and is the matrix upon which the others transform. The four subspaces each have
conceptual subspaces or regions that are qualitatively distinct enough to recognize them as
distinct. In other words, experience has to “look” in different places to see the objects in
distinct subspaces. Also connected to experience are a “spiritual” dimension and a sleep
dimension. Below is a schematic of the dimensions of experience.

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 Appreciation
Moods Discrimination
Emotions
Understanding
Language
concretization/
specialization
Bodily Sensation
(etheric)
Wisdom

Feelings Imagining
Judging
Comprehension Insight
Spiritual

Perception Conception Remembering

Awareness

Intraversion
Thinking Reasoning

Sleep

Abstraction
Extraversion Beliefs

Volition Will power

Attitude
Generalization

Dreaming Deep Sleep Choice

Identification
Sensation
originating in the Decision Making
Intention
world

Attention

Experience is more than these main regions and their mental objects. Experience has
intrinsic qualities that changes over time but remains appearing continuous in identity, but
distinct in time. Experience seems to temporarily stop in deep sleep, when drugged, in
coma and yet, when we awaken, usually we identify identifying characteristics to that
which is identifying. Experience seems to be the subject who is experiencing. This aspect
of experience that seems responsible for being the identifier, I call “me”, it is also call
“ego”. Ego is the identifying aspect of experience that determined the frame of reference
for experience. Though it is possible to have multiple egos, most people have a singular
sense of “me-ness” that is the seat of subjectivity of its being.
Thus, if there is a coordinate system imposed on experience, then ego would often
be considered the (0,0,0) of the vector space. The surface of the manifold of experience,
though it has mental objects from the sub-regions, is referenced from a core of value-
meaning V-matrices that are in resonance with a person’s identity system. In other words,
the metric by which mental objects are measured are referenced to an identifying matrix,
which is called an “Egoic Matrix”. Egoic matrices determined the metrics for the

25
topology of experience, which are projected onto the manifold of experience itself. The
egoic matrices set the standards by which the valueladeness of mental objects are
appreciated. The projection of egoic values give weight and determination to mental
objects.
Experience itself is changed by the projection it illumines the object. The object
may call forth a valueladeness, but the subject must have the a priori capacity to respond
with a further projection. The projectability of experience is based on the conditioned
(learned) capacities, instinct and will. However it occurs, it most certainly does occur, and
every mental object has a value-matrix associated with it.
A word is the name for a linguistic symbol assigned to a meaning. Every value
matrix is named by the word that most closely approximates the discrimination of the
qualia. Words are frequently assigned to quale and qualia. Qualia abstract into feelings
and moods, and concepts and beliefs, intuitions and hopes as they are projected into the
sub-dimensions of experience and attached to a value-matrix. Attention then tends to
either pursue a mental object or avoid it; it is this very tending that determine the future
momentum of the tendency of a similar mental object to be pursued or avoided in a similar
way. The impact of past experience on the present is called karma, and can be thought of
as the impedance of experience to behold an object for what it is.
Karma is the impact of past experience on the now. Experience is the change of
awareness over time. Karma is the tendency for experience to remain in its same
qualitative direction. Karma is the conditioning of past experience to behold mental
objects in certain ways. Karma changes the manifold of experience to repel, attract or
remain neutral to a mental object by being a major determinant of the vectoral field of
experience. Karma is the second derivative of awareness over time, experience being the
first derivative. As the derivative of experience over time, karma reveals the qualitative
direction of the way of a person’s experience. Experience conditions experience and
through experience, we project existence, meaning and value onto a here, now experience
which further conditions our experience.
Experience is value ridden and as such is subject to the polarization that quality
offers. As such, the coordinates of the metric imposed on the surface of experience is
based on the polarization of quality. A mental object is experienced as being or not
being true, good or bad, right or wrong. Existence, meaning, and value are part of the

26
intrinsic nature of experience and thus the topological characteristics of experience are
polarized as mental objects participate with the manifold of experience. Existence,
meaning and value are that which an experiencer seeks to fulfill. A mental object that
moves a being towards this fulfillment will be said to be moving in the “positive”
direction. A mental object that moves a being away from fulfillment, that is, towards
suffering, will be said to be moving in the negative direction. The name of the positive
coordinate will be called the dharmic direction.
The essential characteristic of awareness is that it is oriented towards fulfillment
and away from suffering. This fulfillment is by flourishing as a being, experiencing and
expressing value and meaning. A mental object coming into awareness will “move” a
being towards or away from an apparent fulfillment or suffering (or remain neutral), based
on the being’s projection of value onto that mental object. The word “apparent” is
especially important as it recognizes that a being can deceived oneself into believing that
an object will be fulfilling if attached to in certain way, when in fact it is detrimental and
adds to suffering. This is because a being chooses to attach “apparent” meaning from a
particular egoic reference frame onto the experiential manifold, and though it seemed right
from its egoic perspective, the “positive” direction was skewed by the egoic perspective.
Thus the dharma of a person is the name of the direction of a person’s most
encouraging way towards fulfillment and away from suffering. A person’s karma is the
direction of the momentum of a person’s qualitative way at a particular time and place.
Karma is tied intimately with the egoic reference frame, but dharma is not. Dharma is tied
in with the very nature of the manifold of experience itself. The Dharmic nature of
experience itself is called our “essential-nature” which is that aspect of our awareness
which is true, meaningful and valuable beyond conditioned experience. Essential-nature
represents the equilibrium of the fundamental resonant frequency. When one’s karma is
aligned with the dharmic field then one is in congruence with one’s most precious way.
When one projects on a mental object in a way that adds to the preciousness of
experience, then this person has integrity and is following one’s dharma. A person’s
integrity quotient is a measure of how effectively a being is while aligning one’s karma
with one’s dharma. Wisdom is the skill of bringing about fulfillment. Wisdom is the path
of discipline that a being takes to bring about a principlized change in their experience.
Wisdom is how one aligns one’s karma to fulfill one’s dharma and this is done through

27
morality. Morality is the very discipline adhered to that brings about quality. Morality is
what takes place at the moment of the here and now and is the rudder that steers a being
through experience. Morality has its opportunity at the moment of mental formation and
attachment. Clinging onto a past conditioning or apprehension of a future potential brew
the karmic tendencies to keep us from resonating with the fundamental dharma field.
Morality is how we steer ourselves into fulfillment or despair given the present currents
and conditions. Wise morality is cultivating a friendly current and steering through tough
conditions with grace.
Even beings with skill are thrown into a wobble by the forces of nature and the
burden of living in this treacherous world. The path of excellence is an ideal vision for
most sentient creatures, yet there is a practical level of attainment for which we are
obligated to pursue. The level of mastery of the skill of treading the disturbances and
cultivating grace, is a measure of maturity of a creature as it strives to move its experience
into higher quality. Every person has a unique capacity to bring about their hopes. Every
ones hopes are unique and characteristic. A hope is a mental formation that characterizes
the intention of a being to manifest a principle. A hope for a particular mental object to
manifest can be represented as a value matrix that a person attaches to the differentiated
principle. A differentiated principle is a conceptual matrix that relates a group of
qualitative associations around a specific ideal value matrix. The value matrix is made up
of word representations that relate the conceptual qualia to the differentiated principle.
The differentiated principle represents what can be recognized as the qualitative
eigenvector of that value-matrix. It sets the basis for the vector field that differentiates it
and compares it with other frames value vector fields. This eigenvector is the frame of
reference to which ego attaches, and to identify the qualities of a mental object it is
presently considering. The eigenvector of a matrix of quale/qualia defines its
characteristic nature to which ego attunes/skews meaning and implication. Each mental
object is assigned a word as representing the eigenvector to which value matrix it
describes.
Consciousness, itself, i.e., the field of here-now awareness, has a frame of
reference that is not necessarily dependent on the attachment to mental objects, but as
experience is identified with mental objects, consciousness identifies from an egoic frame
of reference which sets the basis for the manifold of present awareness. This egoic

28
reference frame is the experientially preferred super-set of related subsets of the identified
value matrices that characterize a tendency towards a particular attachment to an identified
experiential object. The tendency towards the object represents a skew of the present
awareness field to characterize the mental object in a certain way. This skew is measured
by the very change in the manifold of awareness as a being beholds a mental object. This
“learned response” is filtered and processed by the functions and transformations of
experience. A lot of quale and qualia are instantaneous judged and related, categorized
and named. The name is the linguistic symbol for the eigenvector basis of the particular
qualitative differentiation.
This qualitative basis stirs experience in a characteristic way, inducing the field of
awareness to behold a mental object or event in a certain way. The “way” is the direction
of consciousness and is the skew of the manifold of awareness itself as it contacts the
object. The space of awareness is “curved” by the qualitative “weight” of the mental
object. It is the characteristic of the beholding itself to accommodate a mental object by
identifying with its form as having value-meaning characteristics. This curvature is the
attraction or repulsion to the object itself as we react to the contact, and can be appreciated
by the application of differential topology to the manifold of awareness.
Differential topology studies the curvature of space. Our experience itself “warps”
both internal and external “reality” as we seek to comprehend what is happening. These
warpings are a measure of our attachment to behold reality in a certain way.
Consciousness gives weight to experiential objects. The e objects have their intrinsic
differentiated characteristics (quale and qualia—c.f. mass) and their egoically projected
characteristics that give weight to the mass, so to speak. The weight is the curvature of
experience towards or away from or neutral to that object and is the accommodation of
that object in the region of awareness.
The manifold of awareness flows over time. Time, not as compared to our
watches, but as compared to the experience of change from one moment to another. The
manifold of experience flows forward and is experientially continuous, but can be
appreciated as discrete events. It is possible to relate experience to the time on our
watches, but that is a different time. Experiential time reflects the apparent time relation
of a moment of awareness to some other moment. Different metrics are applied to that
apparent time relation. The past and future potentialities of a mental object are projected

29
onto the present qualitative characteristics. The “past” is a sense of apparent order of
memories and the future, a sense of implication; these both are projected onto the present
moment of an object as we comprehend. Time metrics can include this sense, or other
frame of reference, both internal and external.
A metric, that by which we measure, may reflect an experiential sense of a
temporal relation that closely correlates to the watch and calendar. Memories of events
are often remembered categorized as such. “I remember in 1952 when…”. Experiential
metrics of time may include a sense of the momentary time of day and time of year etc.
But mental objects need not necessarily be temporally categorized according to an
external metric. Our experience of time is often based on internal metrics of how “long”
an event was. Often the length of time is correlated to the qualities of the apparent mental
object itself, some objects inducing time to go “faster” or “slower”. Time is variable
according to the identifications of the egoic frame of reference and to the perceived
temporal change of characteristics of the objects themselves.
The topology of experience appreciates an extrinsic frame of reference for time
and space, but these are limited and not fully characteristic of the experience of time and
space. Time and space are even more dependent on our quality of our awareness as we
beholds objects. Experiential objects change their characteristics over experiential time
and the diffentiation of the curvature of experiential space at a moment is in relation to
this particular time. External time is the time of physics, but not meta-physics.
Metaphysics can also employ a Riemannian metric that is similar to the time-space
curvature of minkowskian space, but here the metric is correlative to experiential time and
space.
A Riemannian metric is a coordinate system projected on the experiential manifold
that measures relationship amongst experiential objects by orienting them to the norm of
the surface of experience. The vector norm itself is the projection of the metric onto the
surface of experience and it is the karmic tendencies of the being as they attach to a
particular experiential object in a particular way. This vector norm can be the egoic norm,
or it could be any norm, say for example “Mormonism”. The objects on the field of
awareness can be related to the conceptual norms of “Mormonism” as conceived by the
experiencer. “Mormonism” might represent the fundamental ideological framework by
which other ideologies are compared. Mormonism represents a belief matrix with qualia

30
and more complex meanings that determine the belief standards for those who believe.
These qualia are filtered for and against as the person goes through experience.
The egoic norms are weaved into the vector fields of awareness as the value
momentums attachable to objects. They are the projections of the qualitative Riemannian
surface with a vectored norm similar in topology to what is called a banach space.
Experience is a banach space inasmuch as the surface of experience is vector-normed by
the projections of the egoic matrices. Experiential objects occupy not usually a neutral
field with awareness, but a field that is qualitatively attractive or repulsive based on the
experiential karma.
The sub-manifolds of experience are also prone to Riemannian surface projection
and vector field tendencies. Perception brings us an image of the physical world. This
physical world is reconstructed, so to speak, onto the surface of the manifold of awareness.
Color, brightness, hue, contrast, saturation, sharpness, contour, texture and spatial
extension and relation are momentarily appreciated into meaning, value and implication.
Thousands of independent regions are joined into a perceptual matrix that reflects the
physical world. Each of the parts find relation to the whole, and the whole to the parts.
We judge distance, time and dynamics and project our construction onto the image itself.
The object is experience with a metric and norm projected onto it and acted upon
accordingly. Somehow the math, semantics and logic are done, automatically computed,
as experience appreciates the value, meaning and implication of a sensation weighted by
the projected karma of the person.
Experience allows us to play with the projection of other metrics and norms than
our egoic ones. Through out our life, egoic norms are constantly changing and our innate
capacity to accurately reflect physical reality and the capacity to utilize the abstract tools
of experiential reality grow and mature. A being can see things from a variety of different
ways. We have the ability to abstractly consider which projection onto the mental object
is most appropriate. Mental objects, especially symbolic ones, have the ability to
represent different meanings and parallel considerations as to meaning and value as we
ponder our choices.
Feelings, as a sub-manifold of the sub-manifold sensation, since they are intrinsic
and purely subjective reactions, are especially prone to strong karmic momentums.
Feelings can provoke strong conviction as we pursue/avoid the experience and expression

31
of mental objects. Physical objects and events don’t “make us feel” a certain way as some
people say, rather, the object induced our feelings to become available and attached in a
certain way, as if that the induction required our field be accommodating to the projection.
An experiential object requires first, that the object be available, and secondly, that the
awareness-field be inducible. The qualitative capacity to be inducible is an important part
of learning. A magnet can induce a magnetic filing into its magnetic field, but the filing
must be magnetic. A person must be inducible to be able to conceive of the meaning of
value of an object or event. This inducibility is a measure of the capacity of a mental
object to attach to a particular value matrix.
The object has an inductance onto awareness to see it in a certain light. This
inductance is qualitative as well as quantitative and is primarily projected. An object
qualitatively resonates with a qualitative field (e.g. an egoic norm) and if it falls within a
certain degree of contextual coherence, we proceed on its implication. The object has
inductance, but the field must be inducible. Perception of physical sensations induce
experience in a fundamentally different way than purely imaginary mental objects.
Physical objects often require a different sense of urgency. The resonance is based on the
eigenvectors and eigenvalues of the value matrices, and this occurs on the sensation,
cognitive, volitional experiential dimensions.
There are physical reality based forms that our sensations report to us and there are
many other forms beyond the physical that extend onto our awareness. Awareness can
differentiate into so many specific sub-dimensions of discrimination onto the field of
objects, and each of these attentions occur with a level of resolution. Awareness is not
always clear; in other words awareness is fuzzy. Yet objects on the manifold of
awareness do participate with geometric and topological relation, fuzzy although it may be.
Tone, light, texture, pressure, spatial relation and orientation, temperature,
fragrance, taste, imagination, dream, feeling, concept, sense of rightness, symbolic
representation and the memories of such---all these and many other categories of mental
objects occupy our experience. Each of these are a category of input onto the screen of
consciousness and are most often correlated to a physical sense organ. As a being goes
through life, one encounters various types of mental objects and each of these can be
differentiated into certain classes. There are, for example, intrinsic and extrinsic mental
objects. There are mental objects that are accurately reflective, and those that are more

32
delusional. There are mental objects that are highly impelling in life and those that are not.
The properties of the mental objects are intrinsic to the characteristics of the object as its is,
and also the projective properties that put that object in the context of qualitative vector
norms. Some objects we attach to strongly and some we more easily let go; Some objects
we fixate on; Some we ignore, some we cherish some we despise. Some insure our
suffering, and others caress the bliss. The dynamics of the mental objects on the field of
experience is complex and creative.
The fundamental dynamics of objects on the manifold of experience are based on
the clinging on and letting go of awareness as it encounters an object. As experience
changes through time, attention can drag onto a past concern, or propelled into a future
implication. The drag or propulsion of an object onto the momentary awareness is like a
coriolis effect impelling forward, or dragging backwards. This can be appreciated as
turbulence and perturbation in the flow of experience. There is a stickiness to the
experience that becomes a memory field, and a impulse to experience that becomes a
desire.
The overall experience momentum is always temporally forward (one experiential
moment leads into another), but can be dragged by past attachments. One could for
example see a person who reminded them of their deceased brother. Characteristics of
their brother may be projected onto this new acquaintance. Since this person never got
along with his now deceased brother, there are still a lot of tense feelings around these
memories. The object, one might call this new person, induced a drag onto the current
experience, and induced a projection on to this new mental object. As irrational as the
association may seem to be to someone else, the association occurs from within
experience as part of the karmic capacity of the experiencer. Experience has inertial
factors that are based vectorally on the encouragement and denial of the experiencer. Our
experience becomes laced with the Riemannian metriced banach space surface called the
awareness of the here and now, based on vector-normed egoic value and meaning matrices.
Some attachments to identified egoic value matrices clearly precipitate suffering in
a person’s life. Some are more delusional, and some more accurate. The dharmic field of
the experiential manifold defines the ability to comprehend the most truthful and righteous
and fulfilling characteristics of the mental object, i.e., the experienced objects essential
nature. Karmic deviation into the delusional, corrupt and suffering can be oriented using

33
complex analysis. The essential nature of awareness is composed of the qualities of being,
meaning and value, these will be represented by the y axis. The y axis is the magnitude of
the accurate qualitative luminosity (truthfulness) of the awareness of an object and
describes whether this vector-normed apparent awareness accurately reflects the truth and
value of that object. The x-axis is a temporal measure of moments of awareness in
continuous consecutive succession. The imaginary dimension is the deviation of the
vector-norms into the complex dimension that include illusions on the perceptual level,
delusions on the conceptual dimension, glamours of emotions and impropriety of volition.
The deviation from “real” awareness into the essential nature and implication of mental
objects and events represents the neurotic and psychotic tendencies of that being. These
deviations can curl experience into not only greater suffering, but also into blindness,
denial and fallacy. This curl is a measure of the gradient tempting awareness into
deviation, i.e. towards nonbeing, ignorance, and despair. Differential topology studies the
deviation of the surface of manifolds as it warps into the complex dimension. Complex
differential topology of experience distinguishes the neurotic and psychotic tendencies of
a being and differentiates the measure of deviation from various norms imposed onto
experience. Some experiences are purely “imaginary”, ie, not based on the real, true,
good, right, valuable, but deviant to that norm.
The dharmic metric is considered to be essential to the experiential manifold itself.
Though various sub-regions of experience utilized different vector norms, the essential
nature of experience, i.e. that which is most real, true, good, right and valuable about the
being, will be considered the non-projected, intrinsic geometry of the banach spaced
vector norm of the fundamental experiential surface. This, however, is often projected
upon by the egoic frame of reference and other filtering processes that skew the dharmic
vector norms into a karmic metric. Objects on the manifold of experience now appear to
have the value and relation from the apparent frame of reference. Apparent frames of
references are at least partially projective, and though they may be quite useful to navigate
in the world, they often deviate into the complex imaginary dimension.
Dharma represents the path which is upright and valuable for a person. The path is
not one particular path, but vectoral fields bundles of paths that a person can take, given a
set of initial conditions. Dharma is not one way, but many ways, because reality presents
itself in a myriad of opportunities. Creativity allows quality to be experienced and

34
expressed in many appropriate ways, but the qualitative vectoral characteristics of the
ways will be aligned with the dharmic norm. Given the many opportunities to pursue,
given this choice, the dharmic path is an appropriately graceful way to manifest the
principle. The karmic path is the overwhelming tendency to have that path predetermined
for us by our past choices, acceptances and conditionings. The karmic path is the egoic
momentum to continue in our preconceived notion to pursue an apparent way.
Once attachment to a mental object occurs, that is, once a projection is cast upon a
situation, the being is now caught in an apparent fix by the projected metric. A being
makes choices and manifests according to the pursuit of apparent reasons. Projected
though the reasons may be, they are accepted as real for the moment and acted upon
accordingly. Our choice of metric determines much about our morality.
Morality occurs on all the dimensions of experience. It seems like we have choice
at every level of experience to be in a certain way. Sensations, cognitions, intuitions,
volitions-- all are prone to the metrics we impose upon them. This imposition develops
over time into our dispositions, habits, tendencies, traits, and character. The projection of
value and meaning onto experiential objects develops the moral field itself over time into
our personality. Let us look more closely at the structural geometry various dimensions of
personality and the metrics imposed upon them through experience.

Topology of the Experience of Form and Perception

The physical body and the world are important parts of our experience. The
experience of the physical body and the world are perceived through sensations.
Sensations are the portal by which we are aware of that which is physical. We receive
information about the world and we experience a result of the physical processing of that
information. We have many senses, and many, many sensory receptors. Most of the
sensory processing is done before the sensation reaches our awareness. Perceptions are
the name for the awareness of sensations. Awareness includes the projected vectoral
norms of the experiential manifold and the particular sub-manifolds primarily filtered
through. Sensations are a priori these vectoral norms. Perceptions are inclusive of the
vectoral norms. Once experienced, sensations become perceptions. In other words, once
we are aware of the sensation, we tend to project meaning and value onto it. Some of
these meanings and values are direct reflections of the physical characteristics of that

35
which is sensed. Some are conditioned responses from previous similarities. Some are
creatively associative, and some seem to come out of no where.
As we develop over time our experience of sensations get handled in conditioned
patterns. We learn to see and recognize things. We discriminate the sensation in certain
characteristic ways. These ways depend partly on the particular dimension of experience
that a being tends to dwell in. Some people process certain sensations through reflexive
response, some through the feelings it provokes, some more through thoughtful
consideration, and others through direct insight. The discrimination patterns of experience
determine much about the characteristics of our awareness. But before we discuss the
discrimination patterns (these are the other dimensions of awareness), let us discuss the
properties and characteristics of the experiential topology of the sensory/perceptual
manifold.
Sensations offer form. Form is an extension of an object in some way. That way
is dependent on the fundamental characteristics of that which is sensed. Physical objects
have volume and mass, and many other appreciable characteristics like texture,
temperature, consistency, smell, taste, shape, color, contrast, proximity etc. Each of these
words describing physical objects can be appreciated by our senses and become weaved
into our perception of sensory objects. Each of these words represent categories of
physical metric that are sensory-value field matrices differentiating our experience of
physical reality into a sensory vector normed space.
Especially the experience of the sensation of physical reality is vector-normed
according to the characteristics of physical reality that we have come to expect from the
experience of physical reality. We project metrics onto length and mass and all the other
physical parameters as what we have come to expect certain reliable characteristics from
physical reality. We gain skill in these projects and can pre-consider physical events
based on the conceptualization of our perceptions. We have a sense of how far we are
from some thing. We have a sense of how much some should weigh when we pick it up.
We can feel what an object “is”. Beings mature into knowing more reliably what to
expect from physical reality. Some beings remain more burdened by unreliable and
inaccurate metrics that they consistently project onto sensations. This might impair their
ability to do sports, for example, because they miscalculate where to catch the ball. The

36
calculation is based on perceptual metrics. Each of us have certain innate and developed
talents and deficiencies with our perceptions.
Certainly as a being matures, our skill also matures in accurately discriminating the
meaning and values of our sensations. Our perceptual meaning and value matrices reflect
the dharma of sensations, which is the real physical nature of the object. We can only
contact the real nature of that physical object through our perceptions, cognitions and
insight and the extensions of these through other tools. We can never really know a
physical object because we know objects only through attributes discovered through
sensual contact, processing, and reason. This would include our contact with the physical
body. The physical body is a huge topological field for experience to explore and
maintain contact with. But awareness of all physical objects requires sensation to reach
the gates of contact. Inject a drug to block the sensation, for example, of our hand, and
our awareness is diminished until the numbing medicine wears off. Our hand exists has
part of our being, but it does not exists as part of our experience except through sensation.
And like all physical objects of sensation, even the body is an object of sensed experience.
A glorious object at that, full off nooks and crannies. The landscape of the body is
vastly available to our awareness. Most of awareness of our body is based on utility and
the obviousness of the sensation. Most bodily sensations need to become so loud so as to
be “heard” by attention. As we come to be familiar with our body we get use to “feeling”
a certain way. Part of the “feeling” our physical body includes a notion of health and
uprightness. Vector-normed into our perception of our body is a sense of uprightness.
The dharma of our body is health. The bodily dharma represents what might be called the
proper eigenfunctions of all the physiological regions of the body. An eigenfunction is the
characteristic way that a part of the body should work properly. It is the resonant
equilibrium point of good functioning for that bodily region or system. Eigenfunction
includes the proper range of motion and utility and feeling as part of the basis for the
coordinate system of the metric. The basis for the coordinate system is based on the
eigenvectors. Each eigenvector is a particular parameter quality of experienced structure
and function. An eigenvalue of the eigenvector is the magnitude of the eigenvector.
A right elbow of a person has a field of awareness, for example, that represents the
eigenfunction of that elbow. Pain, vectoral movement capacity and restriction, normal
functional ability of that elbow is weaved into a person’s awareness of their elbow. One

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cannot look at their own elbow from within without a vector norm of a good elbow
weaved into it. Eventually due to injury and misuse, the elbow may develop a
dysfunctional way about it. A being gets use to reassigning the frame of reference of the
eigenfunction of the right elbow from the dharma of the elbow to the karma of the elbow.
The karma represents the momentum of the way of the elbow now. This elbow under
consideration, given the person’s way, is deteriorating. If the person changed their way,
they may be able to change their elbow, but their elbow is unlikely to change if the person
has “bad” elbow karma – say swings a hammer in a way as a carpenter, that hurts the
elbow and is stubbornly continuing to do so.
All over our body we have maps of eigenfunctions, and eigenvectors, and
eigenvalues and eigenspaces of those places. These represent the characteristic ways that
that bodily part should appear through sensation and function. Our awareness has a
certain amount of skill of contacting our body and mapping the eigenfunctions of that
region. Some people exploit a particular skill in contact. Each person’s particular skill in
the contact with their body determines the preferences of learning certain things.
The etheric dimension is the name for the region of experience that is aware of our
physical body. Our awareness is mapped to the etheric dimension as the vector-normed
perceptual regions of our body. We get to know our body by our perceptions of it. These
karmic memories of perceptual field qualities influence our evaluation of the current
bodily field consideration. Each finger and wrist, and leg and all parts of our body has a
certain resolution of perception. Some perceptions are especially loud and clear, some
very quiet. Each of us tune into our etheric dimension with a degree and type of skill.
Some of the perceptions of our body are distorted; some are clear and reliable. Each
region of our body has qualities that we come to expect as the norm; these regions have
neighborhoods and connections. Each region has a utility and a history.
There are tens of thousands of regions of perception in the physical body. Put a
needle into any part of the body and see that amplify the direction of that attention. There
is nothing like a needle to get the mind to focus on a point. Imagine how many needles
could be inserted into a body and we must acknowledge the volume and not just surface of
that awareness. Our awareness has quite a fine resolution.
Different regions define different neighborhoods of perception. An etheric map is
the representation of the topographical features of the terrain of the body as we experience

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it. Our left wrist has a special experiential topography based on the contact of the region
with consciousness. One could give names to the regions and neighborhoods based on the
physical location (e.g. tip of the distal ulna). One could describe characteristics of that
region based on how it feels, looks, smells. We expect that space to be a certain way. The
characteristic way of the physical body as experienced is the etheric dimension. The
etheric dimension is a perceptual field with a vector-normed topology imposed on the
sensations of our body.
Vision is an example of an experiential field that does “perceptual chunking”.
Percepetual chunking is the functional clustering of perceptual regions into neighborhoods
of meaning. When we look at things we usually do so with a gestalt that
mereotopologically relates regions and neighborhoods from within the boundaries of the
whole. Our attention can focus on a point, i.e. a minute area of visual differentiation.
That “point” is a spatial moment, so called “hausdorff space”, that is region surrounding a
point that includes only that point and is topologically distinct. Now if we used a
magnifying glass or a microscope we can improve our experiential resolution to define
new regions with regions that we once called a point. New experiential qualities are
distinguished within that space.
Geometrically, a point is a theoretical notion of location with no extension.
Experientially, a point within a visual perception is an apparently distinct region of focus.
A point defines our resolution at the time of attention. Every visual point always occurs
within the context of a neighborhood that connects with that point. Visual points seem to
lie on a 3-d manifold we call the world. There is a sense of continuity, perspective and
distance that defines the context of the perception. There is also a sense of the implication
of that visual perception. Overlaid on even visual perceptions are perceptual, emotional,
cognitive and intuitive metrics that correlate to the value and meaning of each point,
region, neighborhood and field.
These metrics occur automatically and in parallel within a being, so that the being
can experientially simply grasp the value of a visual perception and the according relations.
Each of us have developed a group of norms in relation to the visual fields, that define
characteristics and metrics and valueladeness. We discriminate our visual fields uniquely
and have an intimate relationship with the projects and overlays onto our perceptual fields.
The experience occurs so seamlessly that most people simply “see” the linguistic symbolic

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representation of that field on the internal dialogue of experience. Ask people what they
see, and they will usually respond in words.
Geometers might ask, “Is the perceptual surface of visual experience smooth and
continuous?” Apparently so, for the most part, visual perceptions are continuous and
smooth for perceptions seem connected at every point. Visual objects seem to move
through time continuously and smoothly, without gaps. Some visual fields do have
apparent gaps. There seems to be actually many gaps in visual awareness because our
awareness of the perception also determines the focus. Sometimes focusing on one area
blurs out another. The visual field is complicated and vast and not necessarily smooth and
continuous, but is usually perceived interpolated as continuous.
And we live with our blessings and curses of our visual fields every day. We
count on the metrics, we project on our projections, we get on with our life. Each of us
has a certain degree of skill and accuracy of visual perception that develops into our
karmic fields of those projected field metrics. But certain features of our visual
perceptions are directly related to our rods and cones and lenses and corneas etc. Many
attributes of our visual field are determined by our eyes, nerves and brain and the physical
characteristics of the world as we behold it. Experience is correlated strongly with these,
and it is also correlated to the valueladen metric projected onto those sensations. Even
something so convincing as vision is experienced as a surface that we focus on and
determine the meaning. The visual objects exist, not in the physical world, but in
experiential world and are thus prone to the topological characteristics of experience.
Euclidean geometry assumes that two parallel lines do not meet. We can accept
this conceptually as true, but in life we experience visually that two lines meet. Look
down a railroad track along the plains of Kansas and perceptually they meet.
Experientially, parallel visual lines do meet and every landscape painter must reckon on
this. The rules of geometry are relative to the particular manifold the object is experience
upon. Geometry need not be like Euclid envisioned but can have different characteristics.
The characteristics of experiential geometric is manifold specific, and even sub-manifold
specific. The geometry of touch for example may be different than vision. They are both
perceptions, but have different geometric considerations and fundamental axioms.
Parallel lines tactilely may or may not meet. Our resolution to distinquish
parallelness here, is too weak at times, to determine parallel there. Railroad tracks that

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feel parallel may in fact meet twenty-two miles away. Experience of parallelness through
touch is dependent on our projective metrical abilities. Experiential geometry is sub-
manifold specific and mostly projective. Extrinsic experiential geometry that is the study
of sub-manifold space and the relations of mental objects as they relate to external objects
in the physical world. Intrinsic experiential geometry is the study of sub-manifold space
and the relations of mental objects as they relate to the experiential world. Extrinsic
experiential geometry often relies on external metrics; Intrinsic experiential geometry
usually relies on internal metrics.
Intrinsic experiential geometry is not necessarily an affine geometry (only
apparently so at times). Remember that experiential space is creative and thus also
relative to the imaginative potential and egoic coordinates of the being. An affine
geometry is a geometry that is invariant under certain conditions and has vectors that
relate to each other, but not to an origin on a coordinate system. Intrinsic experiential
geometry is extremely variant, but consistent enough to have reliable properties.
Experience collineates from affine geometries onto the projective planes of other sub-
manifolds of experience. Experiential manifolds curve based on the “weight” of the
object. That object will cause a change in the geometric space of the manifold as it is held
onto. The karmic inertia of the object will determine the curve of space to resist or
augment the change of the object in space. Again experiential space is more similar to the
minkowskian space of general relativity that curves when beholding an object.
Experiential space however is also imaginative, physical space is seemingly not and
therefore they have fundamentally different properties.
Extrinsic experiential geometry can base congruence on the experience of a visual
perception correlating with the form. One can use Euclidean geometry, for example, to
solve a problem involving the height of a tree. The congruence of that height would
depend on the actual physical height of the tree. Few people question their experience of
that distance we call the height of the tree, but we do experience it and the experience is
different than the actual height. Visual perspective shows us that an object may appear
taller or shorter and closer or farther than they “actually” are. We have to superimpose a
contextual frame onto that perception to understand the height, as well as our learned
experience with the preferred metric to understand congruence of that tree with a certain
height.

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 Experiential congruence is a projective phenomenon that occurs as we put mental
objects into categories of distinction and similarity. Similar objects have certain value
congruence. Objects that have no distinction, that is, objects which seem the same, are
experientially congruent. The relationships of objects that seem the same are
experientially congruent. “Seem” is an important word, because when somethings seem a
certain way to a being, then the person experiences that thing in that way. “Seem” is not
an important part of physical geometry, measurement, for example, may be more
important. But “seeming” is what we use in experience to gauge the ambiguosity of
congruence. Experience is also about how objects seem to be, not about the objects as the
are. The “seeming” includes all the other filters, projections, ignorances and stupidities
and wisdoms that comes with experience.
We base our life on those seemings and make distinction many moments in a day.
Our survival and manifestation are based on what seems to be. Even a fuzzy
discrimination on things, seeming to be, can be accurate enough to carry forth. Our
seemings define our characteristics. It is these, that are the vectoral fields of the manifolds
of how and why we are.
It seems that the physical world has properties and characteristics similar to
Euclidean geometry, with a Newtonian dynamic and a Cartesian coordinate. There is a
point here, and an extension to there. Straight between them is a line. If two lines cross
they form a plane. If two planes cross, they create a potential for volume. The axioms
and laws for physical geometry reflect our comprehension of the way of things. They are
conceptual formations that reflect the experience of physical reality without our personal
projections. They reflect the dharma of the way of nature.
This is not a treatise on the way of nature, but on the way of experience. We can
convince ourselves that our conceptualizations are real, but they still are projects of our
learnings and beliefs onto the metric imposed on the sensation of physical reality.
Boundary, continuity, connection, congruence, order, value, relationship, category, class,
“parallelness” these all find meaning based on the way of experience. The way of a
person’s experience is the overall experiential vectoral field tendencies that accommodates
a mental object. The conditions of our projections depend on the characteristics of that
object, and our accommodation. The accommodations are based on our preconceived
notions that define the metrics that we impose on physical reality. The very geometry of

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our experience finds basis not only from the objects of experience, but also from our
beholding or those objects. Karma skews our grasping the real through the illusion of
grasping of what seems real. It is this very illusion that projects geometrically onto the
manifolds of our experience.
We will leave further discussion of the experience of the extrinsic mental objects
to the cognitive psychologists who study and measure the perceptions of external objects.
How we hear pitch and timbre, feel texture, pain and vibration and have a sense of where
we are oriented in space, how we see, and taste and smell objects---these are all exciting
fields of study. It is very fascinating and will no doubt be a fruitful study for humanity.
Let us now further focus on the topological characteristics of the experience of intrinsic
mental objects, which are those identified regions of experiential space which come from
within.
We have already introduced the etheric dimension as that sub-manifold of
perceptual experience that is correlated with our experience of the physical body. Our
body represents an experiential “in between”, that sits between our experience and the
world. Our body is still an “external object” inasmuch as it must be physically sensed to
be known. The form of our being may be a priori necessary for the experience of our
being, but the experience does not need to be of physical form. The forms may seem to
have physical properties, but they may not be what they seem. The body does seem to be
attached to our experience in certain characteristic ways, and it does drive the experience
and expression of much of our experience. But there are many experiences that are not
externally originated physical perceptions, but rather internally originated.
Let’s focus on those internally originated mental objects that are still physically
sensed: the feeling of our body. We contact our body and have to deal with what we feel.
We will not discuss “how” we feel, rather we will discuss what we feel and the
implications of that.
First we could distinguish the various regions of our physical body and discuss the
experiential topography of each region. Hands are different than lips which are different
than fingernails. Each part of our body feels a certain way unique to the region of
sensation. This study is from the external boundary of the skin inward. The picture would
be of the fields of awareness as we experienced each region. The skin would represent a
sub-manifold, as might the musculoskeletal system, and the internal organs. The

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experience of our body is not at all static like a MRI or CT scan might lead us to believe,
but quite active and multi-dimensional. We experience movement, temperature, comfort,
discomfort, pleasure, pain, stretch, weight, compaction, extension, vibration of our own
body. Our atlas of our etheric body is complex like the truck drivers road atlas.
We experience up and down, left and right, center, exterior. Our orientation is
established and experienced as we walk, lie down roll, dance or whatever. We know
where we are in relation of our feet and head to the ground and sky. This perception may
be based on external perception, but it is weaved into our internal perceptions as we
perceive the coordinates of the experience of our body. Our vestibular system orients
from deep within our body and with feedback from our senses. Certainly the vestibular
system can be fooled, but under normal conditions, it does an experientially unavoidable
job of orienting us. Our very experience is oriented by this vestibular sense, whether our
“eyes” are open or closed. Much of our bodily orientation is based on this unavoidable
vestibular experience.
The vestibular system is one of the earliest sense organs to form into function in
the developing human embryo. Our earliest experiences of awareness where vestibular.
Certainly these sensations where stronger than the available sounds, and sights and
textures. Even as a mature being, vestibular disorders that disorient people, are amongst
the most devastating of experiences. It is intolerable even for a moment. Intolerable
mostly because of the conditioned physiological reaction that we can develop that causes
nausea and anxiety. Great fear is generated from disorientation and great comfort comes
from proper orientation. These axioms have proved themselves many times as we grew.
We can also grow to enjoy disorientation and vestibular upset. Many of kid has rolled
down a hill and stood up and enjoyed the drunken stupor. So have many a drunk.
Vestibular stimulation is extremely important in experience as can influence such
variables as depression, anxiety, and general well-being. It can also be a useful tool in
general intelligence in the world. Exercises and similar “upright template” experiences
can recondition our experience towards experiences that are vestibularly valuable and
meaningful in experience and manifestation. Tai chi, qigong, yoga, pilates, dance, role
playing can provide upright templates to realign the karma of the vestibular (and other)
conditioning towards a dharmically appropriate vestibular eigenfield.

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 We have feelings in our body that directly correspond to the proper functioning of
that body part. A malfunction often alerts awareness to the deviation from the
comfortable field. A certain level of malfunction occurs long before awareness bears
attention. The geometry of the proper functioning is experienced as part of the very field
of function. As introduced earlier, every bodily region has an eigenfunction, based on
functional eigenvector bases of the body part. Our internal senses serve as qualitative
detectors, sometimes encouraging us merely to turn over in bed. Weaved into the very
field of the experiential space is the sense of uprightness or not. A herniated lumbar disc
would be quick to remind us of that.
We also have perceptions that we see and hear and touch and smell and taste and
orient that are not directly originated from a sensation. “Not directly” means that we
perceive light and sound and touch “things” that are parts of our imaginations, conceptions,
dreams or hallucinations. But we do experience these things. We see images which have
form. That form changes and morphs into different forms. So much is possible on the
screen of experience beyond the outside world, even beyond physical sensation. But these
images do have form and extension. The objects have colors, contrasts, hues, textures,
and pitch and rhythm. They can exist within our own unique experience, but completely
separate from the boundary that defines external sensation.
Does the light of consciousness actually exist as light? Do photons actually move?
I have no answer. But I do know that I experience light that does not directly come from
the sun, or a star or a light bulb, but one that is a light nonetheless. The light does have
properties and characteristics that seem to grossly reflect memories of physical sensations,
but does the light of consciousness actually exist as light, or only apparently so, is a
question that longs for an answer. And what of sound and the rest of the apparent
sensations that are not based on external sensation, do they exist? We might call you
dreaming, or schizophrenic, mistaken if you believed in the existence of these physical
sensations in our imaginings. But everyone seems to experience light and sound and
many sensations quite beyond the physical world. The name of the dimension that defines
the experience of sensations that are non-physically initiated is called the astral dimension.
All imagination, dreams, internally talking or singing to ourselves, visions occur on the
astral dimension.

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Topology of the Astral Sub-manifold
The topography of our “astral sub-manifold” depends on our previous relationships
with the spirits and demons that lurk there. The images on the astral take on
characteristics and personalities; often they are based on the objects we behold,
interpersonal complexes, and persons in the external world. But these internal mental
objects can morph into many creative expressions instantly and intentionally based on our
imaginative ability. This ability is a genuine skill that is developed in life like it or not.
The imagination helps us to discover the solution to various problems without having to
incur those problems. It also allows us to envision our excellence, and move towards a
moral target. It also can alienated us from the external worldly “reality”.
The astral dimension bears witness to the experiences of the images of the
sensations that are originated from the body, the subconscious or the imagination. A point
on the astral body is a region of attention from a moment of awareness with our “eyes
closed”. Part of the astral body is closely correlated with external perceptions; part is
correlated with physical sensations of internal experience and our feelings; part of the
astral body is correlated with our memories, beliefs and idealizations; some are correlated
to our insight. People often filter their experience through the astral dimension and as
such the astral dimension can project its metrics onto the experiential fields beyond the
astral body.
One dimension of our experience filters and projects through all the others in a
parallel comprehension of the now-ness of experience. Experience is the matrix that
connects all the sub-manifolds by focusing attention to a particular region. That region is
comprehended within the projected coordinates in classic Riemannian fashion based on
the direction of the “eyes of the soul”. The person applies the judgment criterion of the
perception by the tendencies to perceive the perception in a certain way. This
characteristic way, is karmic and is based on the egoic matrices that determine the basis
for the frame of reference for the experiential manifold. Experience is creative which
means it is not always karmic, but it does manifest in certain characteristic ways.
The astral dimension also has its characteristic ways. Its sub-manifold becomes
littered with the fields of inducible karmic tendencies based on conditioned experience
like the rest of the sub-manifolds, but in its particular characteristic ways. Our experience
of our feelings are very precious and tortuous. They represent so much history that many

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objects can trigger their projection onto a current experience. People often express their
feelings, based on their astral body filtration functions that induce projections and
expressions. People’s representation of their feelings are different than their feelings. The
feelings themselves, as experienced, has dimension as extension, qualities, form and
relation.
Every particular characteristic of our astral awareness has regions of attention and
more focus and neighborhoods of less focus. Our astral tendencies are very important in
our moods and attitudes. A mood is an astral projection onto experience that colors that
experience in that particular mood like way. A mood is a feeling vector field projected
onto experience that skews the awareness towards that astral attribute. A happy mood or
sad mood, or bored mood etc saturates our field of awareness to include the feeling of
such at a particular time. A person’s mood has made or ruined more occasions than the
weather, liked to a climatic astral expression onto the surface of awareness.
Specific feelings are often triggered by environmental stimuli or by bodily
sensations. They can also be triggered by our thoughts and dreams and all those internal
concerns that shine forth onto the manifold of awareness. As we mature we develop astral
dimension likings and dislikes. The astral dimension is clearly polarizes into “I want” and
“I don’t” or “I don’t care”. This becomes the plus and minus directions to the coordinates
of the astral dimension. Desire is the fundamental wanting to experience a particular
feeling stimulated from an object on the astral dimension.
The amount of desire for an object determines the magnitude to which to metric
the astral experience. An object can intensely motivate us to pursue our desire’s
fulfillment with it; or it can deter us, repel our very experience. Some of these objects are
external, some are internal. These objects represent our needs and values as they relate to
our desires, aversions, emotions, feelings, moods, and attitudes. The astral dimension is
metriced by a karmic field that is based on our past astral conditioning. We judge many
objects by our desire for or not for them, and much of our motivation is based on the
fulfillment of our desires. Our desire for an object is woven into our experiential field
much like a magnetic filing is into a magnetic field. When an object or event remains in
resonance with an encouraging feeling, our feelings come into resonance surrounding the
accommodation of that field. Desire is the resonance of a mental object with a wanting

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field. An object is most often considered within the field of wanting or not. Sometimes
we just ignore the want.
Objects have a gravitational force based on the want of the object. Experience
itself is curved to bring one towards that object. The gradient of the slope of the astral
field surrounding an experience object is proportional to the desire for that object. Beings
that linger more in the astral dimension are focused more on their desires and aversions.
Their problems and creations are more astrally motivated. The astral dimension represents
the field of desires as projected onto experience and determines the extent of the functions,
mappings and transformations that determine the metric projected onto our experience.
Astral “projection” is the geometrical skewing of awareness that occurs as we go
through our life based on our feelings generated by contact with previous similar objects.
Experiential similarity/difference determines the congruence factor to categorize an object
qualitatively. Even, and especially, our memories are imbued with a remnant of the astral
projection. Memories respond to the contact with a mental object. The mental object is
an attractor or repellor of memories based on discrimination of similarity or difference.
The desire generated for or against the object is based on the attraction for that object
based on past astral identification of a similar object/event. This determines the apparent
differential geometry of the surface of the experiential manifold.
The surface of experience itself is thus apparently curved based on the apparent
discrimination and the associated memories. The memories form a complex around the
seed of the focus of attention. Memories get blurred in with the imagination to influence
the skew of the projected field tendency. Not all memories become fully conscious. The
now object is not beholded as it is, but with the projection of the field tendencies.
Sometimes this projection is accurate and encouraging, sometimes it is delusional and
desperate.
Memories are experiential objects in their own right when they are attended to with
eyes closed. Most memories are memories of memories and symbolic representation on
the imaginary dimension, of the qualities that those symbols represent. Memories of our
Mother are often symbolized, for example, by the word, “mother”. When we say
“mother” to ourselves, a set of images and feelings and thoughts are symbolized by that.
The word may provoke memories of our “mother”; those memories are mental objects that
exist in the now and do not exist in the past. They reference the past. The images and

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linguistic formulations and story of our “memories” of our Mother that attach to the
symbol of “mother” are the qualitative matrices that are projected onto the mental object
we call our “mother”.
Our feeling memories attached to our “mother” are also reverberated onto the
present consideration of our Mother. These feelings are commonly projected onto our
internal representation of our “mother” and our behavioral expression towards our Mother.
The feelings are not isolated memories that impact the present (although they can be), but
a field of qualitative association with “mother” that is symbolized into the impact of the
beholding tendencies. We can behold our Mother from this way or that, and can feel
many ways about her. These regards are the karmic fields that associate a tendency to a
present moment. Each object is beholded in context of perceptual fields associated with
the object currently, as well as the memories and past feelings etc projected onto the now.
The “gist” of the memories are absorbed into the experience itself.
If a person tends to experience skewed mostly through astral attachments, the
memories seeded by the object, complex around the associated feelings attached to the
object. Strongly skewed projections tend to disrupt experience on the other dimensions.
Conceptual logic, for example, can be strongly skewed by astral projection. Reason is
only reasonable, it seems, if we feel a certain way. Even physical objects can be skewed
by our feelings, like diamonds that become valuable for their astral attachment. Other
feelings can be skewed and our insight and action can be deluded by our desires that we
tend towards. We will further discuss the categories, representations and transformations
of our feelings in the functional analysis section.

Topology of the Conceptualization Dimension

A concept is a fundamental ideological unit of meaning; as an experiential object
concepts are abstracted into symbolic relationship. A concept represents a matrix of
fundamental ideas that characterize the discrimination of an abstraction. The abstraction
represents the qualitative characteristics of the chosen focus and can be represented as a
matrix of ideological qualia. Ideological qualia are made up often of ideological quale,
which represent the most fundamental discrimination of the region of ideological
consideration. This conceptual matrix represents the experiential meaning of the relation
of the ideas that make up that concept. Each ideological quale and qualia, and concept,

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represent apparent regions of experiential space projected onto the now through the
conceptual dimension. This region is characterized symbolically often as linguistic
formulations for the projection of meaning as a word. The word symbolizes the
eigenvector qualities of the concept that set the direction for the basis of conceptual
orientation. The quale determine this fundamental qualitative basis. Other quale will
compare to this quale for conceptual similarity and difference.
A concept is often a group of ideological quale. The group is centered around a
meaning. This meaning is the basis of the concept. The concept is shared by a karmic
attachment. Our beliefs are a measure of that ideological karma. A belief is a ideological
matrix with the associated karmic field attachment. Convicted faith in a belief determines
the strength of the karmic attachment. This conviction is what skews the now of
experience into a ideological metric. The egoic ideological matrices represent the
identifying conceptual matrices that set the apparent basis for the frame of reference
projected onto the now of a concept under consideration.
Concepts come in many types and flavors and they relate through certain
characteristic transformations. Concepts come from the abstraction of perceptions,
feelings, ideas and insights into words that reflect a meaning discrimination. The
abstraction can be a symbolic formulation that is based on external observation or internal.
The meaning of this abstraction is what we mean, not the symbol we choose, but we so
often attach feelings and volitions to the symbols that reflect the meaning.
A concept can correlate or not to the truth of that meaning. We are persistently
deluded by conceptual misformulation. We know only so much and every conceptual
formation is fuzzy as to its correlation with what is real. Correlation with some
representative approximation of truth is the best we can hope for as non-omniscient
creatures. The matrixization of ideas is the correlation process itself as we focuses around
an apparent sense of conceptual similarity. External and internal conceptual metrics can
be imposed on our experience. The conceived conceptual metrics of physics, biology,
chemistry has come to represent the external conceptual metrics.
Those who are more scientific have been trained to project standards of
measurement onto not only the physical world, but also the conceptual world. People
come to agreement as to the metrics of a concept and we call it a definition for a word.
We have concepts we call mass, length, time, etc. The most fundamental principles of that

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concept determined its qualitative equilibrium that we compare other concepts. Those
concepts that we hold as “most true”, represent the egoic ideological eigenvector of the
concept matrix.
Many of our conceptualizations are oriented inward towards the experiential
manifold. Many concepts are about the way we feel, or don’t, about an ideological subject.
We conceptualize our ideas, dreams, sleep, memories and hopes and concerns. Many of
the objects of internal concepts cannot directly be measured by external metrics. These
internal experiences are private. The standards of measurement are private. The
conceptualizations of this internal ideological experience are private metrics, but we do
have them. We do project value onto our ideas and relate them to other ideas in
characteristic ways. This is translated into the conceptual karma we bring onto our
experience.
The lattice of the ideological group we call the concept reflects the value standards
we project onto our apparent experience. The form of the concept is often conceived by
its symbolic representation. A concept has a title that reflects its principle basis, for
example, “mathematics” or “my left elbow pain”, or “this pill will work”. The truth of
the concept is often based on future beholding of outcome—whether the problem was
solved, or the event came true. The tentative new conceptual formation is the new basis
for truth. Truth, however, is not the only criteria for a concept.
The value of a concept is often more important than the truth of that concept.
Concepts have utility because the transformations of the functions of those concepts—
reasons and rationalization—can solve problems through abstraction amongst quite a few
other things. Thinking and problem solving represent the cognitive functions of the
conceptual dimensions. We will explore that in the functional analysis section on the
relationships, transformations and representations of concepts.

Topology of the Volitional Dimension

Experience enjoys the inevitability of choice. Our choices may not be fully free
and creative, that is, it may have some other determinations. Yet we do experience a sense
of freedom and we do discriminate and choose amongst our given choices. We might not
be able to say these choices out load, but we do to ourselves. Even on a preverbal level,

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we relish our choices. Choice in experience is often more like a captain’s choice on how
to steer the rudder. The determinants beyond the captain’s choice are huge, yet given his
skill to navigate the waters, he can sail his boat to the goal. As part of experience, there is
the undeniable sense that we can choose a direction.
Most of the time we place ourselves in moral autopilot. We use our senses of
discrimination, evaluation and intention effortlessly at times as we sail through our lives.
The focus of these volitional functions depend on the perceived external and internal
context. Discrimination and evaluation of experiential objects and their processes occur
so seamlessly that we simply project the process onto the objects themselves. We move
towards or away (or neutral) to them. But these movements are intentional, in that we
bless the fulfillment of that movement. These are non-reflexive, intentional steps to carry
our a goal.
If a being is more astrally focused, then the mental objects entertained are
primarily emotive. If a being thinks a lot, the objects considered and pursued are
conceptual. If one seeks wisdom, then the issues are primarily volitional. Wisdom is the
skill in bringing about the envisioned fulfillment of some value or meaning or expression.
Each being wrestles with their ignorance when in unfamiliar contexts. Some beings more
forward with strong intentional pursuit; we call them brave, disciplined or fanatic. Some
beings shy away into a more secure familiarity of the status quo, delusional or painful it
may be. Each of us weaves a way of discrimination and evaluation and hope as we
develop.
This volitional way is strongly influenceable by karmic tendencies. The name for
this volitional dimension has often been called the buddhic dimension. Our “buddhi” is
the sub-manifold our upright tendencies of discrimination, evaluation and intention as we
pursue a qualitative way. Dharmically, our buddhi is metriced by our most effective way
of truthfully discriminating and evaluating our reality. Karmically, the buddhic dimension
is metriced by the apparent egoic matrices that projects the true, good and right. Clearly,
this would have consequences in both our experience and our behavior. Experience is
expressed by the blessings of the buddhi filtered by the egoic identifying functions.
The buddhi can be focused towards internally or externally generated mental
objects. The buddhi is the moral compass we use to navigate the regions of experience.
This moral compass can be applied to the projected metrics, but the compass is what we

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use to guide us in times of fuzziness across the experiential terrains towards our goals.
We don’t always know what’s good, true or right, but we do have our sense of such. The
buddhi considers through the projected egoic metrics, that seem intrinsic to the topography.
This confusion is much of the fuzziness of the terrain. We live in the clouds of
uncertainty, so our projected metrics provide us at least their familiarity of orientation.
Action does not require skill, but skillful action is more likely to fulfill its goal.
The buddhi is the moral terrain, where a perception determines the truth and value of its
being; where a desire determines its rightness to be fulfilled; where a conception is
correctly conceived; where an action is well intended and performed. Skill in these moral
faculties determine our wisdom or foolishness. Attachment to egoic matrices that are
dharmically inappropriate lead to much of the foolishness.
Our moral skill is based on both our disciplines and our principles. When we
encounter an event do we transform that event gracefully into a creative qualitative
expression, our do we fall into despair. There are many functions, representations and
transformations on the buddhic field of the volitional manifold. These are related to the
discrimination, evaluation and intention behind volition. Skill in volition also eventually
requires a physical expression as well. How and why we behave is intentionalized by the
budhhi. The effect of our choices depend on many other things.
Behavior is part of this effect. We have some control of our behavior, but not all
behavior is intentional. Physiological and subconscious compulsively driven behaviors
motivate behavior without our full awareness and blessing. These subconscious
motivators of behavior are not on the buddhic dimension of experience, since they are not
in our awareness. The buddhic dimension exists as part of our awareness. Not all
behavior is a consequence of our true intentions. We are here to study our being from the
manifold of awareness. Behavior is thus another study, except inasmuch as we are aware
of our behavior. Behavior can be an object of our awareness and concerns us by these
consequences.
Experience is intimately tied in with our body and the direction of its parts. Our
awareness goes into the coordination of the intended behavior. We can send a minute
movement into an area, or we can perform incredible complicated behaviors over
moments or years. Morality is not just about how why treat others, it is especially about
how we control ourselves; how we fine tune and gross tune and intend to tune. Our skill

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in directing the physical body has direct consequences in utility, art, and every behavior,
as well as metaphysical karmic repercussions onto our awareness
We move every dimension of our being. And though we are not completely
masterful of these movements, we do learn some level of mastery. Some skills are simple,
some are extremely complex. They all have their reasons for expression. From an
experiential framework, we are interested in not the physiology of how behavior is
effected, but in how and why someone intends it. In most adults the autopilot sets a
minimum moral standard for more routine movements so that the body can navigate the
physical and social world. The experiential manifold is intimately involved in the
motivations of the body. These motivations are the volitional qualitative matrices that
become the moral repertoire for behavior. Discrimination, evaluation and intention are the
functions that transform on this sub-manifold.

Topology of the Conscious Dimension

This is the same as the experiential manifold except considered from the frame of
the subject of experience itself, as an object. The conscious dimension is the manifold of
awareness which occurs here, now and flows into the next series of moments of
experiential presence. Awareness is that which beholds the other sub-manifolds of
experience with its objects and their transformations. Awareness is the beholding of the
sensations and desires, of conceptions and beliefs, of evaluations and intentions.
Awareness is the glue that hold the sub-manifolds together under the conditions of
experience. The dharma of our awareness is our true and essential nature of our
subjectivity, sentiency, and fulfillment as it really is. The karma of our awareness is the
attachment to the consideration of the mental objects with the projected egoic metrics
outlined above.
Even the conscious dimension itself can be deluded by its own karmic projections.
Awareness itself, develops tendencies and characteristics. These ways of being aware are
also conditioned by past karma and the willingness to behold as such and they distort our
deepest sense of true understanding and quality of our direct insight. The other sub-
manifolds of experience have objects, but the conscious dimension is purely subjective in
its nature, with projections of the objects from other sub-manifolds, but no objects
otherwise. Awareness is the experiential space that is occupied by objects. Just as the

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physical body can be considered the extreme boundary of experiential objectivity,
consciousness is the extreme boundary of experiential subjectivity. Awareness is pure
subjectivity beholding the projections onto its experiential surface. The tendencies of
awareness as it contacts the other sub-manifolds determine much about the person.
This orientation can set the fundamental karmic misconception and can orient the
most severe mental illnesses and enlightenments. Though most mental illness is based on
attachments to mental objects/events on the other sub-manifolds and their projections,
many find their seed from a more general skew of consciousness. The awareness itself,
seems in most people (if not all of us) to be skewed towards a fundamental sense of mis-
identity, ignorance, stupidity and foolishness. This then co-develops into attachments on
the other dimensions based on the fundamental karmic skew of experience itself. This
skew orients the metric of the resonance equilibrium of the current awareness with the
other sub-manifold’s karmic field tendencies over-toned disturbances and karmic metric
projections.
The karma of the awareness field takes on the metric of the sub-manifold most
attached to, thus the conscious dimension takes on the projected characteristic
identifications of the precious egoic qualitative matrices of that orientation. The frame of
reference of the subject is thus oriented with the egoic eigenvectors setting the bases of the
apparent coordinates. Some beings learn to identify their egoic matrices with the karmic
field of the awareness manifold. Egoic matrices of the other dimensions relate
experiential objects according to their conditioned functions. The subject of awareness is
the only object on the pure experiential manifold. Egoic matrices of the conscious
dimension occur as the subject of awareness is considered as an object. We get attached
to ourselves, even and especially our very sense of awareness. Our awareness is our most
precious commodity, without which our being would essentially be worthless to ourselves.
Even though the manifold of pure consciousness does not “have” objects per se,
simply being aware is extremely valuable to us. The angst of eternally loosing awareness
is the greatest of all fears. Pain and suffering on the other more apparent sub-manifolds
only color the angst of extinguishment of our sense of awareness. No object is more
precious than our subject, no sentient life is fulfilled without its presence. Also our
greatest fulfillment comes as we take our ground from our essential nature of our
consciousness. A great sense of value and meaning and good intention occurs when we

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move intended in harmony with the dharmic way. The orientation of aligning our karmic
attachments with our dharmic fields, rather than vice versa, allows enjoyment, insight, and
truer wisdom. Although we may not be able to succeed in the most perfect, true and
strong wisdom, we can align our intentions with such.
The experience of a subject being ones essential nature unadulterated by the
projections of the objects and transformations of the other sub-manifolds is most often
described as un-representable since there are no objects to represent. Time and form find
no metric in the conscious manifold and are thus not experienced as time and form.
Extension seems infinite in its extent, but not in its substance. There is no perception of
form, no recognition of change, no feeling, no thoughts, no intention, no movement, no
sense of “I”, no egoic matrices. The topology of the pure unadulterated experiential
manifold simply is. This existence includes a sense of fulfillment of meaning and value,
without an object to suggest such other than being itself. When a being aligns with the
dharmic field tendencies of the conscious manifold, one is good and true.

The Topology of other Realms of Experience

Topology of the Apparent Egoic Space

The apparent egoic space is called apparent because it has no real aggregate form,
but only projected form. Much of experience is apparent, but the ego is especially so to
the extent to make a special point. The egoic matrices represent the characteristic
identifying qualitative value relationships on each manifold that become the projected
metric when beholding an object. Humans seem to developmentally confuse these
projective identifying matrices with the actual real identity. Humans identify themselves
with their preferences about themselves. We identify ourselves with our most precious
(and negative) sensations and feelings, thoughts and beliefs, and our intentions, bodily
expression and behavior and believe that the experiences we have had is who we are. This
false identification is at the source of the deepest sufferings of humanity, as well as at the
source of some of humanity’s greatest achievements.
There is a being who is aware. The qualities of that being are often quite different
than the persona that a being is attempting to project. The “persona” is the name for the
attempted projection of an identity image. The “ego” represents the preferred (in the

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sense of most believed) qualitative matrices as well as their preferred transformations as a
being navigates the experiential terrain. Both the ego and persona are different than the
being because they are each a symbolic image that a being assumes to themselves and the
world, respectively. The ego is important because “it” does help in its skewed way to
orient a being to navigate the world of experience. The persona is also important, much
like a business card or advertisement is. The costume is only a costume, and it is also a
choice of expression and determines the karmic tendencies attached by that being.
The ego thus is the sense of identity of the subject of a being. The essence of
awareness is the subject, not the sense of identity. This is a very important distinction and
plays out in people’s lives as they mis-identify their being. People identify themselves
with the matrices of the memories, representations and transformations of experiential
objects. This may be part of them, but as objects, they are not the beholder of these
objects. The ego itself, is more of a metricization process, a standardization of qualitative
measurement; a transformation processing of mental objects; a how, not a who. The “Ego
matrix” (as compared to the egoic matrices) is the preferred representative qualities that a
being identifies to themselves as the representation of their own subjectivity. The egoic
matrices are those pre-blessed value and meaning matrices that a being chooses and refer
to as they evaluate an experiential object/event. The Ego matrix is the relationships of the
identifying characteristics that we refer to our own being about our sense of who “I” am.
Mathematically, identity implies equality, the sharing of the same characteristics.
1 x 22 = 22 shows an identity function of multiplication we call one. 0 + 22 = 22 shows
an identity function of addition we call “zero”. Identity holds when what enters the
transformation is the same as what leave the transformation. We semantically use the
word “I” to represent that aspect of our identity which remains unchanged under
transformation. “I” is symbolic for our Ego matrix, the characteristics that we projectively
identify as characteristically representing the essence of our awareness. “I” is the
identification process that uniquely occurs in our experience. “I” does transform and
change over time because the objects of those matrices and their transformations change
over time. “I” is not the essence of awareness that remains unchanged over time, but a
series of identifying metrics projected on our experience that does indeed change. All
karmically conditioned experience changes as we identify with the transformations of
mental objects we experience.

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 Ego attachment is a measure of the strength of the necessity to use the ego and
egoic matrices as the metric for evaluation. The stronger the ego attachment, the more
likely the karma of a person will overwhelm their dharmic opportunities. The egoic
standards are very helpful, but keeps us away from the here and now of attentive
consideration. Ego pulls us towards the past, impels us into the future; apprehends the
future and guilt trips the past. Ego is not an entity, but a process that breeds the good and
bad karma.
While learning it seems is especially important to have an identifying process that
can first consider the qualities of the beholding without reaction, feeling, thought or
implication. Beholding is much clearer without these disturbances. Objects are
experienced much truer and real without these projections immediately overlaid upon
them. Metrics are useful, but are not true; they are relative standards used to get the job
done, not absolute standards defining truth. Most people identify their experience with
their interpretations of their interpretations of karmically imbued experience. They are
representing the representation of the representation of their representations—not the
experience itself.

Topology of the Dream Dimension

Dreaming is undeniably experiential. We perceive objects; space has extension
and the objects there in have characteristic properties and dynamics. Time occurs and can
even have apparent external metric. The universe of our awareness is different than the
waking world. Dreaming is more astral dimension-like, full of imagination and possibility
with different natural laws enforced. Dreams are the name for the experience the occurs
while not awake (in sleep, coma, and drug-induced states). It is possible to awaken in a
dream an be a totally new being, with a different body, mother, wife, children and job.
Yet something remains the same—the essence of our awareness. We can have a different
name and belief and body and ego, but we still share the essence of awareness as the
identity function that reminds us of our essentiality.
In dreams we can fly, or be killed and come back to life; we can go back and forth
in time and can travel all over the universe seemingly instantaneously. We can contact
other people in other time and other places as well. Dreams have meaning and the objects
in dreams have meaning. These objects have extension and apparently change in an

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apparently smooth and characteristic ways over time. Dreaming objects can transform in
ways beyond our normal physical perceptions, but these ways seem believable in dreams,
like it was normal. Even in dreams we can be amazed. And we can feel sad and we can
enjoy pleasure. Even our moral and ethical standards change in dreams to allow such
things we would not allow while awake in the world.
Space in dreams seems to have apparent infinite extension and the geometric
standards are most certainly non-Euclidean. It seems like the universe exists beyond our
awareness in our dreams, like it does in our awakeness. Yet, dreams seem to take place in
a land that we cannot willfullingly enter and exit, but must simply find ourselves there.
This same can be said of awakened experienced in the physical world. In dreams we meet
situations that seem so real, that it makes us question the very “reality” of the external
physical world. Dreams open the option that the physical world is merely one of many
domains of extension of our being.
Dreams can be “seen” through a first or third person perspective. Sometimes a
being watches “themselves” as part of the story; sometimes we are experiencing the story.
The world seems real and is because it is really part of the projection onto the screen of
awareness. Experiential places and objects and events are real when we experience them
as real. In our waking life, the dream world seems unreal and imaginary. In the dream
world, the so called “real world” seems distant in unavailable. Our projection metrics and
our attachment for our projection metrics varies from one world to the other.
As experienced, the dream state seems like our imagination turned on full tilt.
Uninhibited by the usual egoic metrics, a being can traverse the astral world and have
experience. Dreams are the stream of the imagination that is projected on the screen of
consciousness without the usual physical restriction and censure. A being is aware of their
“eyes closed” experiential sub-manifolds with different karmic exposures and ties. Ties
still exit, and karma still reaps its tendencies.
Drug induced states help us to understand that our “reality” is not only projected,
but down right plastic. Experiential reality can morph in many ways different than our
familiar ways. Our egoic matrices and ego matrix and our karma is only one way of many
ways. Some ways we cannot consider when holding onto another apparent way. Drugs
show us that the very screen of consciousness can be fundamentally morphed by drugs.
Colors appear different, sounds and shapes and feelings are different. The egoic frame of

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reference usually shifts after a drug-induced experience. Some beings shy back into their
familiar habits and traits they prefer or at least tolerate. Some beings continue to explore
the experiential manifolds and its topography and conditions.
Drugs can really scare a being who looses their ground in the experience. Egoic matrices
provide a sense of security, like a bank of knowledge, to withstand and even explore the
experiential storms. Drugs can crack that egoic cocoon and allow one to see other
meanings and values, and they can confuse and cause disruption. They can change the
forms and rules just like dreams, but with awakeness. We will discuss the influence of
drugs on the functions of experience in that section.
Drugs that knock us unconscious, can also take our awareness away from our
being. Like deep sleep and coma, drugs can suspend our awareness. These spaces lie
beyond a treatise on experience because they lie beyond our awareness. They influence
our awareness and effect us. Yet since they lack awareness, we will not discuss these
domains. They are parts of the non-experiential realms of being. These are important and
exciting fields that might help us to discover ways to not experience pain and other aspects
of negative experiences. They might also help us to understand ways to help people learn
more clearly, but blocking their inhibitions to learning. The topology of these spaces
depend on the other manifolds, because they are separate, non-aware domains beyond our
boundary.

Topology of the Mystical Realms

People have visions and hear sounds and have experiences that are undeniably real
and true and transformatory. These experiences are natural phenomena as a being
travels in the experiential sub-manifolds and approach the non-egoic dharmic space of
experience. Much of what most people call a mystical experience is an astral or etheric or
conceptual or buddhic grasping. The experiential objects often occur on these sub-
manifolds and still have a have a skew of egoic projection. They are still grasping of
objects, which is a form of attachment. This grasping brings the karmic momentum.
Some mystical experiences are of the no-form, the no-transformation that underlies all
form and transformation. The awareness of this brings a sense of all-one-ness, non-
distinctness; absorption into non-discrimination of the quale of being itself—the
fundamental characteristic of all that is—the dharma of being.

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 The “mystical” realms will be discussed as a subsection of each manifold as we
discuss the deeper blessings of each sub-manifold of experience. There are “mystical”
realms on all the sub-dimensions that manifest as the contact with the most dharmically
(not karmically) valuable regions of each dimension.

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The Functional Analysis of the Topology of Experience
Experiential objects and events transform. Functional analysis is the study of these
transformations. The transformation of Experiential objects is based on the nature of the objects
and the awareness that beholds them. Experiential objects are considered through the attention to
their perception, conceptualization, relation, and implication. A function is that which relates an
input to an output. Functional analysis of experiential functions studies the sequence of changes
that occur while becoming—how a who does why.
Experience has characteristics of both a linear and nonlinear dynamical system. Some
parts of experience are directly dependent, its seems, on other aspects. Because humans have the
opportunity for creativity in experience, input is never completely directly related to output. All
experience is multi-causal and never dependent on only one variable. This causal interdependence
is multivariable and creative. Experience may depend on certain essential functions, for example,
attention, neurological function, genes, life (?). Rather than studying ultimate causes, we will
focus on the transformations themselves as operational series of events, phenomenologically.
From the frame of reference of experience, we experience objects conditioned through the
projective sub-manifolds. The functional analysis of experience is the study of this conditioning
process—how karma is transformed. Karma is the impact of the previous experience onto the now,
all those perceptual, conceptual, discriminative and moral capacities that we bring into the present
moment. This momentum is the characteristic ways that a person processes Experiential objects
and events. Karma is partially brewed by a priori cognitive capacities of the individual.
Experientially we rely on these functions to transform our experience into pleasure, understanding,
wisdom and good will. As a being matures, karma relies less conditioned processes and more on
insightfully motivated processes. The cultivation of value into experience becomes a skillful
transformation. The output can become so much more than the input.
Experience is self-evidently related to the physiological processes of being. The body and
the brain influence many aspects of experiential functions. The context of our blood sugar,
testosterone, serotonin, dopamine , our heart, brain etc. etc., onto our cognitive functioning is
being studied by physiologists and pharmacologists world-wide. Their contribution to the
understanding of physical processes onto experience is profound. Many physiological psychology
texts are full of their understandings. Their frame of reference is from the physical manifold. We
do not directly experience molecules, but we are aware of the results of this physiology. From
frame of reference of the manifold of awareness, these physiologic processes are woven into our
experience of our perceptions and conceptions and transformations. The physical world is
“known” only through these experiential functions and is only known within the topology of
experience. We will defer the physiological functions to the physiologists for now, and focus

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specifically on the functions on the topology of experience. First let us continue the consideration
of the concept of “function”.

The Concept of an Experiential Function

There are many types of experiential functions and they can be categorized and related in a
multitude of ways. We will base our categorization of experiential functions on the sub-manifold
they primarily seem to eminate from. Before we focus on these sub-manifold categorization of
functions lets consider the properties of what we mean by “function”.
Mathematically, a function was originally used to describe the slope of a curve at a given
point. Today we might call these differential functions. We have many experiential differential
functions. We will study the differential functions of the sub-manifolds of experience as
awareness changes over time. In linear dynamical systems, the input into a dynamical system will
be directly related to the output. Increasing the pressure in a linear system will correlate directly
with a temperature rise. Experiential systems are often nonlinear and this correlation must remain
probabilistic for both the observer and the intender. The vastness of the multivariableness paired
with the overwhelming sense of necessity/obviousness/capacity to call in a particular function
obscures the causal linearity of our experiential path. But we can and do “call in” functions that
are hoped to “cause” a change in our future experience. We rely on our ability to change the
future of our experience towards our intention. We rely on our experiential functions.
Functions have come to mean so much more than the differential functions originally
conceived. Mathematically and dynamically, functions have come to mean:
1. Correlating a domain with a range
2. Transformation of one variable into another
3. The mapping of a representation of one domain to another
4. The relating of one aspect with another
5. The rules/conditions of a transformation
6. The mapping of the induction and effects of a state over time
7. The dependence of one variable on the becoming of another

Physical functions are concerned with the transformations and representation of physical
objects over time. Experiential functions are concerned with the transformations and
representations of experiential objects over time. Let’s focus on the most fundamental functions
of experience before we get into the details of each space.

The Fundamental Experiential Functions: Becoming, Cognizing, Implicating

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 The becoming of a being is a fundamental function of experience. An essential
characteristic that occurs on the manifold of experience and all the sub-manifolds is the primary
existential function of becoming. Being, once attached to objects, becomes. This becoming is a
primary function of our experiential existence. The a priori existential aspects of experience give
way to transformation. The act of transformation from one moment to the next is the existential
becoming. The experiential objects must have an opportunity for transformation. In physics, an
object must have mass, or extension, or charge, or some sort of fundamental attribute that allows
for the physical transformation to occur. The same for experiential objects, the objects must be
available for processing by our awareness. The attributes of awareness must also be available for
the object.
“Cognizing” means the processes of coming into awareness. These must be available to
behold an object. No subject, no beholding; No beholding, no subject; No beholding, no subject,
no experience. No experience, no implication. Cognizing in the way in which a being transforms
their awareness. This way of beholding is the value-vectored norm on the manifold of awareness
that is bestowed on the other sub-manifolds. The essential experiential ways of being, beholding
and becoming illuminate the experiential objects and their projective metrics. Experiential norms
represent our most fundamental bias we bring to our experiential reality.
Though each of our particular way of becoming is unique, the way is polarized in
conditioned experience. A being can be fundamentally enthusiastic about becoming, or reserved.
Becoming can be implicated towards fulfillment or despair. There is a magnitude of strength
associated with becoming and qualities of style. Experience is oriented by the direction of the
beholding. Our being, understanding and wisdom can become self-destructive, deluded, and
foolish as our karma shifts the sands of the vector fields of experience. Our nature can shift
towards existential enthusiasm.
Yet even before the karmic attachment to any experiential objects, experience must have
the ability to illuminate. And not only illuminate, but to focus this illumination in a direction of
focus. Attention is a primary characteristic of the experiential manifold and is the capacity to
focus awareness onto a particular region of experience. The capacity to hold and clarify the focus
determines much about the person. Attention deficit of this holding and clarfication is a root
problem for many people. The capacity to focus the attention, maintain the focus, and bring
cognized brilliance into experience is a critical aspect of the capacity to have insight.
The variables that describe these transformations are the parameters of the
fundamental quale of awareness itself. Awareness, itself, even without the attachments to the
projections from the other sub-manifolds, has magnitude and direction. The direction of this
focus can be oriented primarily through introversion or through extroversion. It can be oriented

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towards furthering security, value and meaning, or overwhelmed by insecurity and angst. The
willingness of a being to cultivate valuable experience is a major determinant in their ability to do
so. This willingness is the critical experiential function that is karmically vector-normed into
experience. The strength and direction of this willingness/stubbornness to experience is a
fundamental Riemannian metric projected onto the becoming of experience. How should I
become, and why? The “how” is the strength and skill of the determination and the “why”, the
hope of the transformation of experience. The quale of one’s determination to be aware
determines much about the experience of the person. Our existential experiential disposition is
made of these quale.
A quale, thus needs not be an object, for it can be the very nature of the way of experience
itself--the norm attached to the beholding. There are no objects on the manifold of pure
experience, only pure subjectivity. The quale of this subjectivity is the dispositional nature to
behold the way one does and represents the topological characteristics most apparently intrinsic to
the experiential space. The tendencies to behold as such are the vectoral field qualities that
induce objects to be beholded in certain ways as they fall into the region of a particular awareness.
These quale of subjectivity are still karma attachments skewing our beholding. Skewed or not,
they represent our way we begin to functionally cluster the objects presented to that regional
conditioning tendency of awareness.

The Fundamental Functions on the Perceptual Sub-manifold of Experience

Objects are presented to our awareness somewhat already functionally clustered by the
transformations and projections of the other sub-manifolds of experience. As our attention turns
from the object as it is, to the object as it is represented to our awareness, the conscious attention
can then transform it through volitional experiential formations. This process describes the
attachment process of awareness to the apparent realms as contact is made with a object.
This attachment happens as a result of conditioned experience and the conscious blessing
of this contact. We accept the apparentness of experiential objects as experientially real and true
if we perceive and believe them to be so. The experiential transformations of perceptions depend
partly on the nature of the experiential objects themselves. Externally originated experiential
objects are transformed by the senses that behold them and the sensations we are offered. These
objects are especially transformed by the physics of the world that they reflect. Perceptions of
sensory based objects are most strongly influenced by the “laws” of the physical world and how
objects behave there in. Perceptions of physically originated brightness, clarity, focus, color, pitch,
timbre, volume, texture, density, proximity, extension, context, sharpness, temperature, vibration,

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stretch, position, direction, taste, fragrance, orientation transform as a reflection of the physical
qualities.
Our perception often has a direct linear relation to the physical qualities they represent.
Perceptions represent physical qualities yet are not the physical qualities themselves. Perceptions
are the transformation of the sensation into experience. Sensations are the transformation of the
contact with the physical objects that have these qualities. The sensory contact is necessary for
these physically originated transformations to be beholded. This sounds obvious, but it has strong
implication.
Our perceptions may or may not accurately reflect the physical properties of that we
sensate. “Knowing” these perceptions is not the knowing of the object of the perception, i.e., the
sensation; and beholding a sensation, does not mean we “know” that which was sensed. We know
only of those qualities that we perceive. We can stretch our perceptions through the use of
microscopes and telescopes etc, but that still does not mean that we know the object as it is. We
know the objects by the discrimination of the qualities we are able to discern. These attributes, as
fundamental as they may seem, are experiential, not physical qualities.
Thus in experience, the substance of a physical object is the perception of the qualities of
that substance. The perceptual matrix describes relationships of the perceptual quale that represent
the physical object. The perceptual matrix represents the perceived characteristics of a
particularly identified experiential object and its perceptual transformations. Most perceptual
objects are a functional clustering of other objects. The perceptual matrices represent the qualities
and transformations of these functional clustering of perceptual quale.
A perceptions requires a process of perceiving. The perceptual quale is usually linearly
related to the sensory input. The perceptions are clustered into boundaries and distinctions upon
the very beholding based on the object sensated transforming through the neuro-sensory apparatus
within a contextual framework. We “know” what is and is not an object upon this beholding.
Once a perception is clarified, then the objects are clarified by their perceptual boundaries. We
automatically make perceptual distinction by the familiarity with the objects we behold. We know
the blade of grass from the rock on contact with that perception. Our a priori physiological
apparatus must somehow organize this info, or perhaps our rate of differentiation is too slow to
perceive the time it take to sensate, perceive and differentiate into perceptual objects. We have a
sense that much lies a priori our perception, but this is the point of experiential contact point with
objects.
Upon contact, the perceptual landscape is already skewed with the recognized boundaries
of the perceptual objects and the impulse to further categories and represent them. Sometimes the
perception is more fuzzy than others, sometimes the impulse less urgent. The “truth” of our

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perception is more of a representative functional utility to correlate a perceived object with a
meaning or value associated with that object. The “truth” of an experiential object lies in the
grasping of the object as it is. The grasping of a perception is relative to the sensation, which is
relative to the senses, and attention, and distinction, and all the projections, confusions, illusions
etc. of a perception. The grasping is how we hold on to a perceptual matrix. The contact is the
experience of the perception. The grasping is the transformations of the contact into the perceptual
matrix we call the “image” of that object.
An image is not just a visual perception, but the included perceptual transformation to
associate a distinction of boundary, extent, and implication of any sensation . The perception
occurs within a geometrical context. The topology of that context was discussed previously. Our
perceptual ability to grasp the context of a perception, allows us to perceive that perception within
that context. This depends on our capacity to illuminate, differentiate, resolve, implicate, act…
That perceptual capacity is our intelligence to perceive objects as they are in the context of their
neighborhoods.
Every perceptual matrix has a temporal component. Some are the presented memories
associated with and projected on the perceptions; some are the perceived quale in the moment;
some are the perceived qualitative direction of that object is transforming into some projected
future space. The orientation of the temporal component is also immediately perceived within the
experience of the perception of the object. The object can be dragged or impelled as part of its
perception—not in this case willingly, but more perceptually by the association of a present
perception with the context of a past or a future. The perception is thus temporally tagged to be
dragged or impelled in such a temporally perceptual way. These are the temporal projections that
norm the perception into contextual framework tying the past, present and future. Every object
has the possibility and likelihood of inducing these temporal tags. The tags are not intrinsic to the
object, but projected as a temporal metric onto the perceptual matrices. One of the perceptual
functions then, is the temporal tagging of objects that norms these perception into a temporal
context and associated metrics.
Another perceptual function is to identify the spatial relationships of the object in the
context of its regions and neighborhoods. Perceptual quale often become more familiar with
spatial contexts over time. These spatial contexts define the spatial metrics of extension and depth.
Near and far have immediate meaning as we perceive objects. It does however take time to
refocus our attention to regions outside the area of focus. This context is part of the perception and
is measured by comparison with expected perceptual spatial norms. These norms are the
parameters of qualitative distinction of the perceived spatial contexts that we have come to expect
from previous similar distinctions of context and expect to see characteristically transformed.

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 Perceived objects occur thus in the temporal spatial contexts that we have been describing.
This identification of object boundary and the contextualization of perceptions within a projected
temporal-spatial metric occur seemingly immediate upon the perception and is part of the apparent
topology of perceptual awareness. The experience occurs seamlessly as if our perception really is
the object of our senses. Yet this occurs within a region and neighborhood of apparent connection
in time and space. These contextual functions occur intrinsically as part of our perceptual
manifold. We do not need to will them function, but them can be.
Functions can occur semi-automatically like breathing. We can take a breath and breath in
a certain way, and we breath as part of our non-cognized process. Perceptual functions can be
skillfully pursued or psychotically dissociated. Some people have more or less perceptual
“insight” in certain ways, more than others. Each of us gains skill in our attachment of perceptual
metrics onto our experience. These associated perceptual metrics can be very helpful in art, and
sport, and building, and surviving. Most of these metrics are based on our experience of the
physical world and the on the agreed upon social metrics of spatio-temporal transformation of
objects we commonly experience.

Some people can perceive symmetry and balance and order much more skillfully than
others. Some can smell so discriminately, some see so much. A master carpenter looks at a house
differently than the infant in the crib. Perception becomes a skillful process, more skillful in some
than others. Each of the submanifolds provide their own unique opportunity for wisdom and
foolishness to develop. Some are so fooled by their perceptions. They see not so clearly into the
future, or distort the past onto the present. Objects become the grasping or repelling of the
projection onto the perception. Certain perceptual functions become relatively skillful in most
humans as they mature. These ways of perceptual skillfulness is especially exploited by certain
artists who paint like we perceive.

Yet each of us develops a perceptual topology that we experience and express

characteristically through our development. These perceptual ways of transformations are called
perceptual schema, and represent the a priori and conditioned patterns of perceptual
transformations of the mental objects we experience. The a priori aspects come as a result of our
neurophysiological opportunities donated by our genes. They are also the nurtured way that we
have come to become. Whereas perceived qualia are the matrices of the characteristics of the
perceived mental object, perceptual schema are the matrices that include the transformations of
these Qualia. Schemata are the characteristic schema that develop in the person. Quale is to
Qualia as Schema is to Schemata.

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 There are many perceptual schemas. Some such perceptual schemas are a variation of
qualifying schemas, topologicizing and geometricizing and dynamisizing schemas:

aspect schemas; relation, pattern and sorting schemas; orientation

schemas; proximity schemas; depth schemas; metricizing schemas, boundary,
placement and container schemas; discreteness, barrier and connection
schemas; spatiotemporal schemas, functional clustering and contextualizing
schemas; source-path-goal schemas; focusing schemas, attachment and grasping
schemas; substantiating schemas; dream schemas, imagination schemas, reality
schemas; sequential relations schema….

Each of these schema are representations of the ways in which we transform sensations
into perceptions. They represent perceptual operations. Some of the perceptual operations are the
involved delivery of the sensory information to the perceivable place. Perceptual schemas also
including seeing, and smelling and tasting and hearing and feeling and propriocepting. These are
the experiential ways that we use these sensory organs to brings us information about sensory
objects. These perceptual schema are most likely primarily determined by our neurophysiological
functions that contact the object. Most of the schema simply happens to us as we look out into the
world and is offered to us by our physiology. The rods and the cones and all the other layers of the
eyes sort through sensory information and deliver the sensation to the perceptual screen. We have
no idea what the rods and cones “see”, but they do and we get a perception of the sensory
object. We experience the result of the physiology rather than the a priori physiological and
unconscious processes that occurred to bring the perceived mental object to our attention. Similar
to the idea that we do not “know” the physiology of the computer monitor to see the image it
projects, we do not know our sensory physiology other than through our perception we behold.

Perceptual schemas thus represent the a priori operations involved in perceiving, and the
momentary experiential operations of the perceptions as they transform. The function of the
functions of perception is to render the images into a function isomorphism that leads to a
perceptual homology. Isomorphism allows for the sharing of the aspectual properties of one
object with another. Functional isomorphism also allows for the sharing of the schemas, and
characteristic functional transformation between perceived mental objects. A homology is an
equivalence relation that associates one object with another. A perceptual homology is a schema
that begins the identification process by identifying one object with a class of previously perceived
homologous objects. A sense of resonance occurs on a perceptual level that begins the sorting
process as one objects induces the conditioned perceptual qualia or schema. The resonance occurs

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naturally as one perceived object is render perceptually homologous to a class of similarly
perceived objects. This resonance is induced by the homologization of the identification qualia
and schema with the equivalence relation.

If we look at something that we cannot quite make out, we often take the time to willfully
pursue a clearer input stream. We aim our senses at the object, focus our attention and what the
object transform over time and space in context of meaning and value. If we cannot clearly
identify the object we remain uneasy especially if it contextually requires urgency. The fuzziness
insures that perceptual dissonance.

We also become quite use to our expectation schemas helping us to sort out the identity of
the perception. Objects occur in context; our expectations are the pre-perceived perceptual
notions that we have come to expect from experience. There is a weight of perceptual certainty
that attaches to the object as we behold it. That weight changes as we further perceptually
consider that object. Each perception tags a weight of certainty and thus of uncertainty upon the
perceived sensation. The truth of that certainty is different than our confidence; Confidence is
experiential, truth perhaps not. We come to see the world in how we behold it. How we behold
it is simply what it is, a beholding, neither true nor not true, but an awareness none the less. The
identification of that beholding triggers the categorization and relation schemas.

The Functional Synthesis of Identification, Relation and Categorization Schema

We identify objects mostly by what we expect them to be. That is why magic is so
effective, they deceive our perceptual expectations. Magic is purposeful show acts, but the fact
that we do not feel surprised all the time means that our expectations have habituated to a certain
degree of confidence in our certainty of perceptual accuracy. We come to expect that the object
will act in ways so identified. We proceed with this assumption of expectation and only pay more
attention often only if some perception violate this habitual default. Experience feedbacks onto
the perception qualia and schema in either concordant or discordant ways. This feedback fine
tunes the accuracy and confidence of the perception process.

Whereas perception is experientially immediate, identification takes time. Expectation

context and accurate dynamical prediction of expected continuation of the mental object is not
immediate and requires observing the perception transforming. A mental object is never stationary
because the flow of consciousness is always forward. One moment goes into the next as object
transform. As long as consciousness identifies the object’s transformation, then consciousness

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moves according to the transformations of the objects it beholds and identifies. Identification
requires this grasping onto or attachment of an equivalence relation class, a perceptual
homology. Identification cascades the karmic future.

The expectation and contextual schemas aid the identification schemas to begin the
recognition of typicality that resonates with the inclusion of a perceived object into a
prototypically equivalent class. This class includes the essential qualia and schema of the identity
matrices for perceived similar objects. These particular qualia and schema represent the degree of
protypicality of the perception with the root class of similar typicality. If the degree of perceived
prototypicality is too uncomfortable, we perceive the objects and their transformations as
categorically different.

Somehow an association of similarity or difference to the expectation matrices occurs. It

occurs stronger if we pay more attention to it. It especially occurs stronger if we want it to be
so. Speciation and generalization and can only occur after the identification schemas occur. The
processed are constantly occurring in a parallel mode, but are still communtively dependent in the
perception, identification, relation, categorization, and then implication time and order direction.

Identification occurs with the fuzziness and also with time moving the object
forward. The further dynamics of that object feedback strongly onto its prototypical
identification. The degree of class certainty is typified by a symbolic mapping of that
characteristic identification. The identification schema are the characteristic ways that a person
associates and differentiates objects into classes of similarity and distinction.

The equivalence and congruency confidence level changes as we reconsider the object
dynamically over time. Equivalence represents the certainty in the amount of similarity or
sameness, the recognition of the class association. The congruence of an object with class
prototypicality is the degree of the equivalence relation. We semi-automatically search for
associative and discriminatory congruence of a perceived mental object with a class identity. The
congruence schema are based on criterion for inclusion or exclusion qualia. The identification of
perceived objects requires conditions of congruence to “identify” an object as equivalent. The
criterion of the group inclusion is the perceived qualia and schema in the experiential context of
the here and now of a particular time and space. It is this very conditioned perceptual attachment
onto the associative matrices that we could call the perceptual karma.

Much of the karma is seeded by our neurophysiological talents and challenges. Those
who are almost fully blind develop visual identification skill differently than a full sighted
person. The same with our a priori imaginary apparatus. The a priori ability to form images and

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identify mental objects on the astral and etheric dimensions determines much about the skillful
development of mental image processing. The encouragement and cultivation of a skill is often
based on the innate talents, albeit undeveloped, that a being hopes to excel at. Our skillful
development of intrinsically and extrinsically originated perceptual formation and identification
needs the curiosity and courage to explore unknown territory.

Pain, for example, amplifies the etheric body around the seed of injury. Often, say with a
sprain, the tissue tears and blood fills a closed joint space. Some people endure the pain to
internally explore the joint by touching it, looking at it externally and internally, moving it and
watching it. Others refuse to even glimpse remotely at the source of the pain because of the
amplification of the pain that often occurs when looking at it. The healing of the joint can be
vastly hastened by the proper internal etheric insight and implication to move the blood stagnation
yet protect the joint to allow the torn tissue to knit properly.

A major function of the etheric body is to witness the bodily functions and determine there
“proper” functioning. Most body parts are directly or indirectly “visible” to our
consciousness. Our ability to feel heartburn could prevent bleeding ulcers; Intestinal cramps let
us know to take shelter on the toilet; Pain tells us that something is haywire. A major function of
the etheric body is to locate and identify bodily functioning. Each bodily region could represent a
topographical map of the etheric perceptions. Our being etherically maps each bodily region
projected with a sense of an eigenfunction norm that we have come to appreciate as “normal” or
“healthy”. A function of the etheric body is to locate, identify snd amplify the awareness into our
body part whose proper functioning threatened.

Another function of the etheric body is to connect our awareness to our body so that we
can use it. Any willed movement requires this connection. The etheric connection becomes well
developed in people who excel in using the body in particular ways. A surgeon, a seamstress, a
dancer, a painter, each of us, develop our etheric body in certain ways and tendencies. These
tendencies will also determine much about how and why we connect with our body and express
ourselves trough it.

The etheric terrain is vast and requires a lifetime to explore and master. Clarity and skill
on this perceptual dimension develops in all sentient creatures that have a body and
perceive. Intentional behavior, that is, the willed movement of a being, relies heavily on etheric
dimension perceptual development. Sensations of the world have a much clearer and obvious
tie; sensations oriented inside our body are mapped by our own private topography schema that

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identifies and begins the mapping of the region attended to. The territory is not just of individual
regions, but entire neighborhoods and systems.

Our etheric perception helps us to be aware of our “feelings”. Our emotional feelings
represent the contact of our awareness with certain physiological parameters that we identify as a
particular feeling. Sadness, anger, anxiety, stress and all feelings are a result of an etheric contact
with a perception of a body-mind state. The bodily state may feel good or bad and they are used to
attach implication to. Each feeling represents disequilibrium of an etheric representation of a
body-mind state. Every feeling represents a tension to resolve a disequilibrium. A need is the
object class that will resolve the tension. Each feeling is a etheric perceptual schema that exists to
resolve a tension. Once identified and classified, the feeling is attached to the associated
conditioned value and meaning matrices. This often further amplifies the tension to resolve the
need. The object now is an attractor or repellor changing the very curve of experience towards or
away from that object.

Perception on the astral dimension has even a more obscure identification and mapping
schema. It seems like the astral dimension has a connection with awareness somewhere in the
brain; yet when truly absorbed in the astral dimension, the body is dissociated from. The astral
dimension is imaginary in the sense that all of its mental objects are intrinsically originated. The
astral dimension is the dimension of the representations. These representations are “images” and
are imaginary and they have a strong creative flux. They can be transform through the will into a
different image. We can witness these images transforming while we daydream, contemplate,
dream, imagine, hallucinate, become delirious. Our experience sees the objects transforming. We
have the opportunity to contact these transforming objects through our awareness. It does seem
like the screen of the astral perceptions goes on autonomous of our awareness. We can go in at of
paying attention to this seemingly endless stream of astral imagery when we are awake and as we
dream.

These astral experiences have mental objects and those objects have dynamics and
transformation. One function of the astral body is to start the abstraction schemas that we use to
represent and map objects. We can consider events in our mind by considering potential
opportunities and methods. The astral body is the storehouse of memories and the generator of
imaginary possibilities and ties the feelings of our world and body with the representational
abstraction schemas.

Some can imagine sounds better than images; some can stay focused on the astral
dimension for hours; others try to ignore, as if they are embarrassed by it. The capacity to create

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and transform “images” at will is a root intelligence. Many children are encouraged not to pay
attention to the astral dimension like it does really exist. Yet they spend most of each day
immersed in its attachment.

Perceptions of sensations originated from the world, or from our body, or from our mind
are perceptions none the less and exist on the experiential manifold. These perceptions are
dynamic and transform, and they create meaning and value by resonating with previously
conditioned similarly associated value and meaning matrices. Our attachments of value and
meaning matrices to astral originated representations give the images feelings and tendencies of
their own. Our own imagination can anger us or stress us or induce all kinds of implication. But
by abstracting representations from their objects, we have opportunity to move from reflexive,
instinctual response to stimuli to creative, intended, skillful action.

We see this in the development of all children. Infants remain tied to the reflexive and
instinctual reaction to stimuli for quite a while. Eventually children can consider objects that are
not in their perceptual field. This implies a representational memory of the object. Though this
abstraction remains concrete at first, as the child matures, humans learn to abstract the perception
into a representation. This abstraction schema is the starting step in conceptual Operations.

Conceptual Schema

As stated above, the astral dimension’s reflexive schema to represent the image begins the
representation process. This is part of the perception processes that hold onto an mental object
beyond the immediate perception. There is a short term and a longer term lingering of the
perceived object on our screen of awareness even after we are done focusing on that object. This
lingering and the conditioned memory thereof are the origin of the representation process. The
further memories begin to join. These memories include all the sub-dimensional reactions, like the
perception of the object, the feelings it provoked, the ideas concerning it and the attachments
already tied through value and meaning matrices. The memory is a representational image of
some form that represents a set of associated previous experiences and value-meaning tied to an
event (an integral of experience over time). Memories do not need to be of just an external
observed event, but of any experiential event. The representations are mental symbols of the
memories of an experiential event, meaning or value. As experience is experience multi-
dimensionally, each event representation is not just of an object class, but of the karmic ties
attached to the object class as well.

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 Memories, by nature of their hindsight, also carry a weight of new insight attached to the
old memory. As we grow and mature, we see the world different and our memories get colored by
the new lenses. If we have the skill, we get to see how the karma got to be the burden it is, by
memory of the past implications and choices tied to a particular object class. We can ponder a
mental object and the attachments to it will come to mind. If we think of it, an image may come to
mind or a memory of dynamic activity. It may raise feelings by its contact, provoke tensions, and
have great implication. The representation of a mental object forms on the astral dimension and
ties the contact of the perception to the representation. The representation can then be used on the
conceptual dimension in the abstract consideration. The representation can take on any form, but
tends to take on the forms that we are experientially already familiar with. Representations tend to
be visual, auditory, kinesthetic or feeling-tied mappings that can be generalized to the properties
and transformation of similarly classified mappings.

Representations are the symbolic forms created to map the descriptors and operators
associated with a mental object. This allows the conceptual schemas to apply the conceptual
operations and descriptors to the abstracted class representation. The linguistic symbol, for
example or “a football” ties with it an image form, size, shape and utility characteristics. We
“know” from past experience the prototypical qualia and schema of a football, especially if we
further qualify it as an “official NFL football from the 2007 Superbowl that was given to me by
my uncle Tom”. Meaning and value is assigned to the linguistic representation we call a word or
phrase. That meaning and value is used by our logic schema to implicate an identified
representation with a significance.

Logic schema are the operations that we apply to the represented mental objects to
consider possibilities of outcome. The represented mental object implies a memory of form, value,
meaning, associated memory and relation. The mental object must be rendered conceptually
equivalent for it to be an adequate representative. Often we have low confidence in our
representation and yet use the object as a similar class descriptor and operator because it is our
closest choice of associative representation. The representation is a fuzzy variable.

The logic itself, as a transformation, may also be fuzzy. Not all logics are clear as a=b,
b=c, therefore a=c. The logic we use in our conceptualization can be quite complex. We apply
“scenarios of outcome” conceptually to our represented perception. Most logic scenarios are
actually quite reflexive: if this, then that…. Some logic sequences are applied because of
conditioned learning; some are applied because of “logical” relation to other conceptual
representations. All concepts are representations of a class of descriptors and operators (qualia
and schema) for perceptions, conceptions, volitions and possibilities. Logic is a pattern of

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transformations applied to a representation. Every schema has a logic, even if the logic is quite
“illogical”.

One might even describe a certain degree of logicality versus fallacy of conceptual
schema. Experientially, we have our conditioned schemas that obey the logic that they have. We
can creatively induce a new logic, but often this is difficult once the karmic rut is dug
deep. People become attached to concepts and their transformations and our concepts bear the
wrath of momentum onto our choice. We live in a world where superstition is disguised as science,
and science as truth. We conceptualized our experience, represent it, share it, expect it. Our
conceptualizations are the pairing of a mental object's value and meaning matrices transforming
through functional consideration. The developed patterns of mapping and functional consideration
determine much about a person’s experience.

A perception does not necessarily linearly mean that a representation is necessary. But it
is often a habit is to assign a representation to an identification and consider the representation as
the conditioned and willed logic schema dictate. As there are many types of concepts, there are
many ways of categorizing them. A concept has descriptors and operators that are either concrete
or abstract. A concrete concept is a ideological construct that directly represents a mental
object. The conceptual preverbal sense of “Watch out that object might hit you..” is a concrete
conceptualization. Animals understand concepts as such.

Some concepts reflect the relations of other perceptions in a related category. A name, i.e.
a linguistic symbol, for the type of object is a primitive abstract concept. A concept that relates
concepts to other concepts can become progressively abstract. High level, pure mathematics
represent extremely abstract conceptual qualia and schema. If one can conceive if it, then it
exists—at least the conception does. The representation is not the thing; that old semantic theorem
rings especially true in the actual conceptual processes of experience. We know that words are not
the thing, yet they are used as daggers of infliction. Experientially, concepts carry a lot of
weight. Some concepts come to represent all that is precious and true for us. These moral ideals
become our perceptual, conceptual, volitional and experiential goals. Our volitional motivation
finds seed in our conceptual attachments. Our movement as a being from instinctual reflexive
motivation to wisely skilled. A concept tells our who how to fulfill a why.

A concept must be perceived by awareness to be a concept. A concept is discriminated,

identified, related and categorized as are other perceptions, but these types of perception follow
conceptual operations. These are perception of an abstract representational nature, where we
automatically know that “this represents that”. We know the concept represents the meaning and

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value matrices and schema attached to that concept and we transform these concepts conditionally
and creatively.

A concept has fundamental essential characteristics that tie the representation to a group of
properties. These conceptual quale unify into a conceptual qualia. A conceptual qualia can be a
group of conceptual quale or of qualia. A concept also include the conceptual schemas that
transforms a object to a representation. “A mental object with these attributes will be called “x”
“. The “will be called” part is the conceptual schema part. A conceptual schema is applied to
mental objects as a way to represent and transform the perception. A conceptual schema can also
be applied to other concepts or group of conceptual matrices.

Ideas represent a linguistic formulation that represent a conceptual matrix. Ideas are the
words used to describe a conceptual matrix or group of matrices. Ideas are word formulations
used to describe conceptual matrices. Concepts can be structured primarily on ideas, since ideas
are conceptual in formation, but not all concepts are ideas. Some concepts are non-
linguistic. Some concepts are perceptual—sensory, etheric and astral, and represent the
associative logic that ties objects together into a perceived value or meaning complex. Some
concepts are buddhically originated, that it, they rely more on direct intuitive insight into the
conceptual meaning or value. These, so called transcendental concepts, help to communicate our
transcendental experiences conceptually.

In general, the direction of the conceptual logic schema is either synthetic or

analytic. The logic can lead into a conclusion from the given concepts (inductive logic); or given
the conclusions, the concepts will transform in certain ways(deductive logic). Concepts can
synthetically build on one another or they can be analyzed as to their essential
attributes. Functional analysis of conceptualization is the conceptual schema that relates the
conceptual matrices into further conceptual discrimination. Function synthesis relates the concepts
into further conceptual implication. These analytic and synthetic, deductive and inductive
schemas are the fundamental ways that we orient the conceptualization process.

Ideas represent concepts and conceptual relationship. Ideas can be transformed into
spoken or written or signed words. Every idea represents a linguistic symbol for a conceptual
representation. A concept is non-linquistic and represents the value and meaning matrices around
the seeded concept, whereas an idea is specifically linguistically represented. A belief is a
linguistic representation of a certain level of karmic attachment to an idea. A belief is an idea that
we hold to represent a certain amount of meaning and value. The attachment can include a certain
types and amount of feelings associated, cognitive dissonance, and moral imperative.

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 An attitude is a tendency of conceptual orientation adopted in reaction to the beholding of
a mental object. An attitude is a set of beliefs that we hold in regards to an identified recognized
conceptual class of objects. An attitude is a preconceived notion on the conceptual level and
represents our ideological karma, that is our inertial tendency to project ideas onto an
object. Some attitudes are healthy, others less, as our beliefs become entwined with our
justifications, distortions, fallacies and despair. Attitudes seem necessary to represent our
conceptual considerations so we can communicate our feelings and ideas about our concepts.

One of the main functions of conceptual schema is to solve an identified problem. Some
schema are developed to solve a particularly perceived tension. A problem must first be
identified. This requires a logistic notion of “if this, then that…”. “This” must be
identified; “then” is the condition of the transformation; “that” is the mapping of this once the
transformation is applied. More complex problems use more complex logic schema and more
complex concepts. How that come from this is not always that apparent. A major function of
concepts is to implicate the dynamics of the present moment into some future potential field. A
problems represents a potential disequilibrium of a field state. The conceptualization represents
the potential ways to resolve into a potential equilibrium.

Not all in life is about solving problems or resolving tensions. Life is also about
enjoyment, fulfillment, qualitative experience and expression. Many conceptual schema develop
to help us to tune into the good life. Buddhic-dimension based concepts can help us to gain insight
into a more graceful and fulfilled way. Conceptual schema help us to orient our aspirations, hopes,
and goals into words and ideas that guide our experience into excellence. But a concept is only a
concept, without the will behind it, a concept goes no where.

We momentarily endorse and negate concepts, ideas and beliefs. This willful re-
orientation opportunity of our awareness allows us to steer from our karmic path of conceptual
clingingness to the aspiration of our dharmic manifesting. Every moment allows a degree of
control or at least gives us the illusion of potential success of controlling destiny. That control
allows the volitional transformations.

Volitional Operations

Intention “seems” to have the opportunity to influence mental objects. Intention is the
desire to influence destiny and is the willed to become. The volitional operations are those willed
functions that act on mental objects. Experience, as the field of awareness over time, includes the

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power to induce transformation of the objects experienced. Will is the power to influence a
change. The volitional operations are the functions that we use to control our experience and
manifest.

Manifestation is work. Work is a force operating on an object through a distance. The

manifestation of our personality is dependent largely on the work of our intention moving our
experiential space and its creative expression. Manifestation is a result of
motivation. Manifestation depends on our conditioned drives impulsed to fulfill a need (reduce a
tension) and our control of that impulse; manifestation also depends on our intension fulfill a
conceived hope. Work is the integral of an the force exerted upon an object over an integral
distance:

So likewise, the manifestation of a person is related to the spatial expression of the motivational
forces of that being. Manifestation is directed in humans by the volitional operations. The force is
the will, the direction is intended towards a hope. The direction is towards a magnitude of value
and meaning.

Manifestation also has hindering forces that negate the graceful expression of our
intention. Factors such: as ignorance, misdirected desires and other self-defeatingnesses,
cognitive distortions, environmental and social impedances and synchronistic misfortune. The
direction of the intention is oriented by the egoic basis. The egoic orientation is like a locally
Euclidean geometry imposed upon a much more complex, non Euclidean surface. The orientation
includes a positive direction (more experiential fulfillment, less suffering). The egoic orientation
is the frame of reference based on the preferred conditioned value and meaning matrices. These

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would be the apparent eigenvectors and eigenvalues because it is based on the apparent orientation
of the egoic matrices. Because the egoic frame of reference is locally valuable to steer the karma,
we use this orientation all the time. We rudder the momentum given our momentary perceived
options in the current of experience. Our intention is the effort to induce a change in the the
vectoral direction of our karma and other experiential influences and can be conceived as the dot
product of our momentum of the current with the force of our intention.

The dharmic orientation may be quite different than the egoically based karmic
frame. Remember that karma is the inertia occurring in experience by the attachments of
awareness to the projected apparent egoic coordinates of good and bad, right and wrong. The
egoic coordinates are the attachments to preconceived notions that we have previousely willed into
cultivation. They are learnings as well as our biases. They are also based on the locally
“Euclidean” egoic frames. The egoic frames, although preferred, are the conditions by which we
evaluate the world. This is why we could call the egoic matrices conditioned, since this is a
conditioning of our experience to transform awareness in a certain way. These egoic schema
function to orient the person to a preconceived frame of evaluation as objects are
comprehended. Awareness attaches to (is conditioned by) egoic orientation frames that perceives,
discriminates, identifies, represents, relates, categorizes, conceptualizes, and transforms, and
intends in a certain way. This certain way is the main determinant of the karmic vector.

What we conceive as the “right way” for us is not necessarily at all, a “good” way. If we
attach our awareness to the egoic matrices and schemas, then we tend towards intending in
schematic like ways. These egoic schemata are our traits of personality. Traits that lead to

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fulfillment can be called “virtues”, those that add to our burden, “vices”. Traits are the patterns of
operations that we apply to our experiential options and are conditioned into our way. What we
might momentarily choose as valuable, may become detrimental. This may be because of the
syncronicity of fate, or because our skill of manifestation is less than strong and wise; it may also
be because we justified our choice to fit our desires which apparently seemed so valuable at the
time. This “apparent seeming” is partly from the fuzziness, partly from our incapacity, partly from
our choosing to see things in a certain way. The egoic way is the apparently preferred way given
our local frame (vector-normed attachments) at the time. The karma is the projection of this
apparent seeming.

Traits can be defined by the Qualia and Schema matrices that they represent. A trait is a
conceptualization of the association of related attributes or transformations to a discriminated way
of personal expression. A trait is a matrix of correlative intentions that is cultivated into a person’s
moral system. A moral system provides the tendencies to choose to steer experiential fulfillment
towards certain principles. Principles represent the values and schemas that we hope to
cultivate. The correlative intentions are the pattern of disciplined aspiration that we will.

Our will is slave to the operations it can transform, just like a driver to the vehicle it
drives. We can only will through the operations we are capable, but we can cultivate our being to
become more skillful. Morality is the skill of becoming more skillful. Options are presented us,
we perceive data; we identify, associate and further transform that data,; yet we can also transform
the transformation process. We learn to do better. We tune our experiential operations towards
more skillful functioning. This is volitional attunement.

As a being matures, there is a natural tendency to evolve towards or away from the
dharmic path. The dharmic path is the orientation of awareness towards the opportunities that
will further cultivate preciousness. It represents the frame of orientation from the intrinsic surface
of awareness, oriented by real beingness, illumination, fulfillment. Reality of experience is being
as it is, simply aware. Illumination provides comprehension (not attached to the preconceived
notions of past matrices, not in tension attracting or not attracting mental objects) fulfilled, at
peace, undisturbed, simply being aware. Simply taking things for as they, undisturbed by the
lingering grasping onto the object. Undisturbed by the association, identification,
conceptualization, preference. A path of equilibrium, graceful like a river of experience flowing
relentlessly toward the ocean of completion. The dharmic path is not a particular way, but a way
of many creative opportunities that encourage further experiential quality, a true tangent bundle of
valuable opportunities extending from the present moment into future experiential excellence.

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 The “quality of experience” includes qualia and schema, descriptors and operators, for
awareness as the field and primary frame of orientation. The egoic matrices use the eigenvectors
of their preferred matrixes as its bases for apparent orientation; the dharmic orientation is based in
the orientation of the very eigenway of experience itself, that is, the way in which experience is
most principally transformed. The dharmic path includes the most clear way of seeing, the
eigenfunction of seeing, the eigenfunction of all the experiential capacities of a being that are
within grasp and capability.

This is where volition especially comes in—the grasping. The dharmic transform is the
path of qualitative expression from a place of most real, most mindful, secure. The grasping is the
deluded hope that the objects of the illumination are more valuable than that which illuminates
them. This grasping, the desire to reduce the tension from the apparent need, although at times
necessary to survive, becomes neurotically rigid in its way of grasping. These ways of grasping
develop into volitional schemas.

Actually grasping is not the only direction of attachment to a object. The object can also
be a repellor that a being seeks to avoid and let go of. The object can be any experiential object or
its transformation. The identification of awareness to believe that it is the object that occupies it,
even if that object is a perception, conception, volition. The awareness becomes disturbed by the
grasping onto the object. The awareness can become habitually disturbed by habitually pursuing
objects in dysfunctional ways that cultivate suffering.

The fundamental moment of control for a person is at the moment of initial pursuit, for the
will calls in the transformation. The will is at the mercy of the operations at hand and the capacity
to make change, but experience calls attention to this moment of opportunity and the will steers
the experience by inducing the functions to occur. Induction is the right word, because the will
only “gives the nod”, so to speak, for an operation to be performed. Some more complex
operations require the will to keep the focus and determine specific momentary pattern of the
transformations. Like a driver who pushes the throttle to induce the car to perform as such, the
will induces the functions to be performed.

Mental objects appear to our awareness. We can pursue them , avoid them, hold onto
them, let go, or simply ignore them. But objects are “put in front” of awareness. Awareness
illuminates the object, further directs the focus, but awareness can only “will” the induction or
non-induction of operations. Operations occur behind the scenes of awareness, like the CPU of a
computer occurs beyond the awareness of the operator.

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 The field of awareness includes as part of its nature, the capacity to induce an intentional
change. This capacity is not the reflexive reaction to contacting an object, but is the operant
cultivation beyond this reaction. Emotions, instincts and drives are related to these reflexes. The
intentional capacity is the willed directed volitional pursuit of an opportunity, or the creation of
that opportunity. We use our perceptual, emotional, cognitive skills that we have at hand. The
will can purposely cultivate the skills at hand and willfully condition a better way into
becoming. Capacity is the storehouse of qualia to reference and schema to successfully apply to
experience; Inducibility is the willingness to do so minus the impedances. One’s capacity and
inducibility plus opportunity determines one’s intelligence.

Experience once attached to mental objects experiences change. The attempt to control
this change is volition. Will power is the ability to manifest change (do experiential work). This
ability is based on ones experiential capacities and one’s willingness to induce these
capacities. Will power is the measure of one’s capacity and one’s willingness to manifest
excellently. Wisdom is the successful capacity to manifest the most worthy of
principles. Morality schema are the ways we cultivate wisdom.

The moral capacities include the stored influences of the perceptual and conceptual qualia
and schema, but also more importantly, the momentary buddhic ability to discriminate and
evaluate: More good, more bad; more true, more false; more right, more wrong; Simply, go here,
go there. The buddhic operations are this very schema that momentarily judges
experience. Projections from the buddhic submanifold transformations polarize the awareness
manifold into its apparent orientation towards more or less quality. The primary buddhic
transformations include discrimination, insight, evaluation and intention. The buddhi is that aspect
of our awareness that sees the difference and similarity between this and that. No metric is
possible without this buddhic insight. The buddhic insight is internal nod of yea or nea.

The buddhic dimension also accrues karma. The karma can be fundamentally harmonizing
or fundamentally discordant. Our discriminative and choice schema become the conditioned
preferences of inertial drag based primarily on egoic and other impulsive/compulsive factors. Our
insight itself becomes conditioned into the primary filter of the other submanifolds. If oriented
toward the dharmic metrics, then this insight is fundamentally upright, true and
encouraging. However, if the buddhic insight is fundamental askew then neurosis and psychosis is
more likely to bare its karmic wrath.

Each of have a certain “integrity quotient” which is a measure of our karma to align with
our dharma. Similar to The Q-factor in physics that measures the integrity of the resonance, the

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integrity quotient is the measure of fundamental resonance of a being with (their truly
characteristic way and graceful expression) as compared to their conditioned momentary
momentum. This integrity quotient is a measure that describes the ability of a being to
discriminate and evaluate experiential events accurately and creatively, creating valuable and
meaningful expressions. Integrity is the actual sweetness of a being’s life compared with their true
creative potential.

The buddhi is thus the tuning schema that a being uses to transform their life into
value. The buddhi evaluates an object and its associated matrices/schema and directs the next
focus of attention. This attentional direction begins the volitional schemas. Conditioned
consciousness is such that it tends to take on the characteristics that which it is focused upon. The
directed awareness points in directions that can be primarily either conditionally impulsed or
insightfully cultivated. If the buddhic awareness tends to focus in ways that are askew and self-
defeating, then the karma tends to become putrid and festering. If the buddhi tends to be accurate
and encouraging, then life has a far greater chance of saying afloat in the ocean of conditioned
samsara.

Clearly, the buddhic development determines the fundamental orientations of

awareness. The buddhi represents the fundamental orientation schema that sets the opportunity for
overtone. The buddhi schema are the “most characteristic way” we transform awareness into
value. They are the orientation, discrimination, and evaluation of a percept, concept, relation and
opportunity intrinsic to the manifold of experience itself. The extrinsic projections occur upon the
attachment of awareness to the apparent meaning and value that a being is conditioned to
believe. The alignment of the intrinsic and extrinsic orientations breeds the concordant resonance
we call integrity. Integrity allows the most congruent path for wisdom to develop.

The early dispositional buddhic tendencies can be conditioned by encouragement and

discouragement. Most beings are encouraged to attach their standards of true with extrinsic
conceptual rules, laws, and principles. This conditioned encouragement to attach to an extrinsic
projection of orientation and metric can atrophy the buddhic functions into a conditioned
response. The buddhic functions are the very discrimination of the ways of orienting and attaching
to the conceived orientation, and the momentary judgment whether it is oriented correctly. The
discrimination is the looking this way or that, like this or that.

The buddhi does not just discriminate, it also integrates, that is, synthesizes the
particular object with the experiential context. Every region of awareness is momentarily
contextualized by the perceived contiguity of time and space as well as the associated memories of

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experiential duration and extension presented to awareness projected on that object. The buddhic
schema includes the experiential urge to sort for coherency. The buddhi schema of
discrimination/analysis, integration/synthesis sets the fundamental overtone for the identification,
relation and utility schema that evaluates each object presented to it. A being has the ability to
discriminate between an object it the characteristic metrics imposed upon the object, but most of
us maintain the karmic stubbornness to identify objects in certain characteristic egoically induced
ways. So continues the identification process that deludes sentient beings to believe that objects
themselves are fulfilling, rather than the experience of the subjects who experiences them.

The buddhi schema also includes the willingness to pursue an opportunity that fulfills a
principled meaning or value. The buddhi schema include the capacity and willingness to further
determine our opportunities. The ability to be intelligent and intentional depend on a priori
constitutional factors and on our willingness to be aware and create change at the very moment of
consideration. This momentary willingness has conditioned karmic influences even before the
identification process. Often this willingness is based on expectation, one of these process a priori
identification. Expectation is the contextual preconceived notions that impel awareness to behold
in certain ways. Expectation skews awareness to begin the identification and evaluation process
as such.

The buddhic operations thus are the essential volitional transformations that allows
awareness to behold objects in characteristic ways. Each non-buddhic submanifold presents
objects to awareness with attached projected associated norms. These submanifolds are the
extrinsic frames projected onto the intrinsic buddhic frame. The intrinsic frame also has its
intrinsic skews. It is hard for a being to gain insight into their intrinsic curves until a being
recognizes the analytic and synthetic processes occurring. A consciousness can reflect back onto
the way of being aware. One can then intentionally operantly condition the transformations of
awareness to become better aware. The buddhi includes these meta-functions of awareness to
become more aware of the intrinsic operative tendencies of their awareness.

A being also has the volitional opportunity to remain unaware of any mental objects beside
ones one fundamental nature. A being can become absorbed in a state of no-attachment to any
perception, identification, representation or transformation of a mental object. One may simply be,
and be aware. Experience includes the experience of awareness, but technically experience
stops. When identified with a changing mental object, awareness changes; if awareness is
identified simply as the state of being aware, then there is no change or extension. Time and space
stop because there is no duration or extension occurring. Experience is awareness over
time. Experience occurs with the identification of the transformation of a region of

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awareness. When awareness is absorbed in its own fundamental nature non-identified with objects,
then …there is awareness, which includes the fundamental qualities of being and awareness. No
tension, no disturbance, no transformation; Being aware.

Disturbance begins with the willingness to be more than aware-- to be aware of

something. Curiousity, drive and contextual urgency present the opportunity to discriminate,
identify, relate, associate, become. As we attach our awareness to these projected metrics of
value and meaning we get caught in the world of seemingly eternal tension. How we deal with
these tensions determine much about our development and pursuit of the good life. We want to
believe that our experience is based on the objects we behold, but it is also based on how and why
we behold. A need is only a need if we see that the need exists and identify it as so. Thus
continues conditional awareness. Even the mystical dimensions are part of the conditional
awareness.

The buddhic transformations include insight into the mystical dimensions. There are two
fundamental types of mystical transformations. One occurs momentarily with an insight into a
space of awareness that is profound and valuable. This mystical awareness lingers into the future
with the karmic repercussions tied to that experience. The other fundamental mystical
transformations are a result of mastery. Mastery is the successful cultivation of experience to
enjoy and create the profound and valuable. The path of mastery is lined with patterns of
discipline that sharpens the inherent talents of experience into techniques of excellence. The goal
of mastery is to brew karma that harmonizes future awarenesses into peak experiences with
minimal perturbation.

Enlightenment is the experiential state of accurate insight into that which is real and
good. Our fundamental nature of being and being aware is that which is most real and good about
our experience. Enlightenment requires the insight into our most fundamental nature of being, the
inherent quality of that which is. Being simply aware of being allows us insight into this
ontological fact of being. The is the awareness of our most real and true, of our immanence. Once
tied to the objects of awareness projected from the other submanifolds, awareness moves into the
world of happiness and sadness, right and wrong, wanting, not wanting and the rest of projected
causes of suffering. The stronger the clingingness onto the objects whether they be form,
perception, conception, volition, or their transformations, the stronger the tension towards
perturbation. Perturbation is cause by the magnitude and style of clingingness onto the object at
hand. Some styles are particularly karmically putrid and destructive. Enlightenment is the insight
that our attachment to mental objects and their transformations are the cause of our suffering, and
that freedom from suffering is the remaining settled in our most immanent way.

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 Because the inertial force of the mental objects to attact and repel our awareness, our
awareness warps, a curvature develops. All conditionally influenced awareness has the influence
of this experiential space warping. The warping can be harmonizing or dissonant for the future
inertia based on the security and skill of the awareness that rides on its surface. Surfing the tide of
this inertial, we rudder our way towards a better way. Our skill in surfing is our life mastery and is
called wisdom. Enlightenment schema and wisdom schema are the transformations of the
mystical realm. These functions encourage the cultivation of ways free as possible from suffering
and full of peak experiences. Peak experiences can include an inducement of physiological
functions that are profound, insightful and valuable.

A being may learn to stimulate endogenous serotonin, norepinephrine, dopamine,

endorphins etc. Various movements, mantras, qigongs, yoga asanas and pranayamas result in such
transformations. Pharmacological influences like LSD, peyote and mushrooms, opiates, cannabis
etc, can also open the doors to willful cultivation of physiological transformations that lead to a
valuable experiences. As the skill is balanced by the negative influences of these ways, one can
also lead to a severe perturbation of future awareness as the karmic influences manifest. Mastery
includes the skillful cultivation of karma that we can live well with.

The fact that pharmacology and injury have the power to influence just about every aspect
of our experience leads us to conclude that our experience is severely linked to a
neurophysiological substratum. Experience’s interdependence with physical reality as a “cause of
awareness” is likely; Physical reality’s interdependence with experience as a “cause of physical
reality” is also likely. This paradox is weaved into all of conditioned experience. We can
skillfully apply this paradox so as to cultivate our physical and experiential tools to carve out the
good life. It is the very relationship of our experience with matter over time and space that
determines the qualitative dynamics of our life.

Volition is part of behavior. Behavior includes the reactions and reflexes, impulsions and
compulsions, and physiology that accompanies our volition. From the experiential frame,
behavior is the qualitative dynamics of mental objects extended and durated. The particular
mental object could be the body, or a region of the body as peered through the etheric window, or
as seen in a mirror or monitor. In experience, behavior is experience as the behavior of any
perception. We witness our physical behavior with our eyes and ears and proprioception etc. We
see others “behavior” and assume that our “behavior” looks the same, but our experience of
behavior and the physical actions of behavior are different. The behavior that we will focus on
will be the experience of behavior.

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 Behavior will mean a witnessing of directed change. The behavior of mental objects
include their intrinsic physical properties as witnessed, and also their qualitative direction. This
direction is the tie of the object with a qualia. The qualia is the charge of the object to change our
awareness towards or away from it in a characteristic way. An event is the transformations of the
qualities of objects as they change in time and space. An event is the qualia changing over an
integral of spacetime. Behavior is the qualia and schema of events.

Behavior is the experiential tendencies of events. Perceptions have different behaviors

than conceptions; Volitional behavior is different than these. We learn to use our capacities to do
what we want. We experience behavior early in life as something that happens to us. Our skill in
driving our opportunities are weak and immature. As we mature, we master the behavior of our
opportunities. These opportunities are the tools of expression that we can use to express our
intentions. By witnessing the tendencies of outcome of intention, we can learn to behave
better. This behavior may expressed through the body or through any volitional reach of
awareness.

We practice behaviors all the time. Work and play, and sport and art, so many reasons to
express change into the forms of our experiential opportunities. Learning is the conditioning that
relates a perceived similar event as an opportunity for a particular behavior. The behavior is a
series of transformations applied to the perceived object. Learning is the strength of the tie-
grasping-clingingness-attachment of an identified event for a behavior to be expressed. Our
learning repertoire and style (qualia and schema) determine our karmic transformations. This sets
the current field of perceived curvature for the awareness to assimilate or accommodate or ignore
an event. Behavior is the witnessing or our karma.

Our karmic schema include the inertial tendencies of our experience to transform an
event. The are willed by complacency as well as intention. The karmic schema are the
willingnesses to believe the egoic projections, with its associated matrices, metrics and
transforms. The karmic schema is the apparent curvature projected on the field of awareness, how
we tend to curve our experiential spacetime continuum. All of our transformations are karmic
tramsformations because karma is how we tend to transform, the impulsion to change as
such. Just us we are more like to go downhill on a ski slope, we are more likely to behave, effect
a cause into action, according to the karmic field influences. The karmic schema can be
considered the resultant schema of the experiential vectors, the overall tendency to behold and
become in a characteristic way. Karma is the eigenvector of our tendency to become, how we tend
to be going.

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 Every submanifold can be considered by its resultant karmic vectors within that
dimension. We have an eigenvector for perceptual karma, conceptual, volitional, and behavioral
karma. Those whose karmic eigenvectors breed further negative transformation have experiential
pathologies depending on the quality and strength of the perturbation potential. Those with
perturbation potentials that pass a certain critical point of suffering induction ability could be
called mentally ill. Psychosis is the fundamental perceptual, cognitive or volitional characteristics
that are illusion, delusion, or harmful. Neurosis is the tendencies weaved into experience that tend
to warp awareness away from the real and true, meaningful, valuable. Neurosis are those
personality traits (schema) that use harmful or delusory egoic matrices to metricize the
world. This leads to a lot of incongruences when related to physical and social realities. These
incongruences amplify into the discordant karmic repercussions of further
incongruencies. Neurotic experience is distorted from the real, meaningful and valuable.

The most fundamental volitional congruence that need pervade a healthy being is the
willingness to become towards further fulfillment. The loss of hope to become-cynicism, is a
driving force to become not. Becoming requires hope. The willingness to hope is the most
fundamental upright tendency of a healthy experiential being. Hope pulls the discipline to create
change towards a principled goal.

Not all experience is pulled; much is pushed. Drives, physics, other people, conceived
pressures and the karmic influences push objects upon us, invade our experiential space and
demand attention. We have physiology and a body with needs and desires letting us know that we
must act. Morals are schema or strategies to act upon what is presented in a principled way. The
conceptual moral value schema can be put into words and described as moral codes or
laws. Moral schema describe those volitional transformations that are based on congruence with
preferred value and meaning matrices. Moral schema are the transformations of the
transformation based on egoic matrices, as such, they can be called the egoic schema. The egoic
schema are those transformation of events in a pre-blessed characteristic way. Morality is the
disciplined adhered in congruence with the egoic metrics. Moral schema have no place, quality,
relation or transformation in non-egoic, non-metriced space with no mental objects. Morality lines
the path to fulfillment, but not fulfillment itself. Morality also lines the path to despair. At least
we have some choice. These choices become our coping strategies, and further add weight to the
grip of the strength of karma. Volition steers the rudder of our being as we surf the wave of
experience. What a ride.

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Dynamics of Experience: Influences that Change the Field of Awareness

The dynamics of experience is the study of the forces that change experiential objects as
they interact with the field of awareness over time. Awareness has three fundamental aspects,
namely existence, sentiency (luminosity) and quality. Awareness implies a subject who exists,
who is aware; Awareness implies the potential to behold the qualities of objects; Awareness
implies the potential for meaning and value. Although existence is possible without awareness,
experience is not. The experience of objects and their properties requires a subject who is aware.
Experiential dynamics is the study of how objects influence the field tendencies of awareness over
time.
In review, objects have input onto the field of awareness primarily through the following
experiential dimensions:
Form: That which has physical substance
Perception: That which is perceived
Conception: That which is conceived
Comprehension: That which is comprehended
Volition: That which is intended
Objects influence the fields of awareness based on the characteristics of the objects and
the characteristics of the field tendencies of awareness. Although each object has intrinsic
properties a priori experience, we will consider only those properties that are experienced, and thus
consider the intrinsic properties of experiential objects, a posteriori awareness. That is, from this
experiential frame, experiential objects only exist and have characteristics if they are on the field
of awareness. Awareness has various levels of luminosity and the object has potentially
perceivable qualities; together the field tendencies of awareness and the characteristics of the
objects determine the “weight” of the object.
This “weight” is the force of influence of the aware characteristics of the object (qualia) in
the field tendencies of awareness (karma). The field tendencies of awareness “impulse” the
accommodation or assimilation or avoidance or neutrality of the object, potentially changing the
inertial path of the object in the field of awareness. The inertial mass of an experiential object is a
measure of its identity qualia. This is a projected comprehension as we recognize objects that are
“similar” in identity to the current object. We are aware of objects through the filter of the field
tendencies of awareness. This skews the perception of the object from the onset of identification.
The “mass” of an experiential object is a measure of its potential to influence awareness in a
particular way. The experiential mass of an object is qualitatively vectoral because it implies a

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potential force of change in a particular qualitative direction. A mass is an aggregate of qualities
and attracts our attention.
Because the experiential frame is always from the point of view of the subject who is
aware, the experience mass and weight of an object is perceived as the same. Awareness is
perceptually “immediately” warped by the mass (qualia) of the object because of the projective
overlay of the karmic (learned) field tendencies of awareness. Each fundamental dimension of
awareness has many sub-dimensions, that each add “weight” to the object. The object is
considered within the spatio-temporal context of the moments leading to the present, as well as the
“remembered” karmic relation to that identified object, and the hopes and considerations of a
future. The object can then “trigger” a pattern of reaction. These schemata can be intrinsic to the
object itself or imposed by the field tendencies of awareness to impulse the object as such. These
influence the further moments of perception and awareness and implication.
The “person” is the subject who is aware and is the sum total of all past experiences plus
the potential field tendencies influencing the moment. From the experiential frame, this subject is
“me”: that which the field of awareness identifies as the identity of the subject who is aware. This
“me” will be called the “ego”: the identity matrix of the field of awareness. The egoic matrices
are the preferred characteristics that ego projects onto objects as they are identified. The egoic
matrices are the standard identity matrices by which we identify objects and the characteristic
response patterns-schema-which ensue following the identity. The qualia are the discriminated
field-state parameters that define the values and meanings of the objects and the schemata are the
characteristic transformations (rules) for the objects.
The subject of awareness (ego) will be considered the (0,0,0) point of the coordinate
system bases of the vector space of experience. Objects move towards or away from “me”.
Objects are valuable or meaningful to or from “me”. Objects have weight because of “me”. “I”
am attracted to or away from the object because the object is attractive to “me”. The awareness is
the monitor of the state parameters and sets the “reference points” to which we feed-forward and
feedback control onto our experience. The ego is the identity of these reference points, setting the
standard bases for the fields of awareness.
Objects on the field of awareness are vast and plentiful. Most objects are groups of
objects within a context of other objects. The context of objects include a spatial field, a temporal-
sequence field and a karmic field tendencies of meaning and value. Context is the mapping of
objects in relation to other objects within a topological boundary. These contexts are dimension
specific, although each dimension have contextual relation to the other dimensions. Perceptions of
sensations are different, though related to concepts, insights and intention. Each dimension hopes
for a clean isomorphic (affine) contextual translation into the other dimensions, but the translation

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is characteristically skewed by the reflections, refractions, projections and translucencies
karmically imposed onto the perception. This and so much more influence the objects we are
aware.
Experiential isomorphism is the clean one to one correspondence of an object mapped
from one space of awareness to another, keeping the relationships of its identity the same. An
object we perceive for example, we hopefully accurately correlate to our conception and
representation of the object. An experiential isomorphism is the congruence of an object when
considered from another experiential dimension. Object permanence, for example, requires an
isomorphism with a perceived physical object to the conceptual and volitional dimensions if that
object would happen to go out of view. Experiential isomorphism is necessary in language,
movies, thought, as we morph a congruent remapping of the object from one dimension to another.
Isomorphism equivalates a meaning and value available into abstract congruences.
The main contexts of awareness are the current field states of awareness, sub-
consciousness, the body and the world. The parameters of the states of awareness develop an
equilibrium field state. The equilibrium is based on many factors (which we will spend much of
the rest of this treatise discussing), but is fundamentally qualitatively based on what is valuable
and what is not valuable. This polarity sets the primary basis for the qualitative matrices that
define experiential vectors. Each object has a certain amount of this quale and that, and
transforms characteristically like this or that; experientially each object is considered as valued as
such. The object is appreciated and transformed. The dynamics of experience is based on the
fundamental polarity of more value, less value from the frame of reference of the egoic matrices.
The eigenvector of these matrices set the qualitative bases for an object to be judged as such. The
eigenvalue is a measure of how much of the eigenvector is appreciated in the object. Even and
especially awareness itself, as an object of experience, is polarized into “more or less” valuable
experiences. Experience is considered as good or bad, somewhere in between, or indetermined.
An object is any bounded input into awareness. An object is contacted either actively or
passively and requires a potential for contact from both the object and the subject. The amount of
potential an object holds to qualitatively change the field of awareness will be called its “capacity”.
Experience itself, must also have the capacity to appreciate the object; Our personal capacity is
our potential intelligence and is a primary impulsive force within experience to behold and express
quality. Our capacity is the qualitative weight of our egoic matrices—our learned knowledge
(qualia) and potential skills (schemata) to recognize and transform objects.
Objects can “induce” a change in our field or awareness and our field of awareness can
induce a change in an object. The willingness of an object to change is called its “inductance” .
Inductance is a measure of our intention to change our experiential field, as well as the ability of

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an object to call forth a qualitative change in our experience. Inductance is a measure of the
strength of our willingness.
An object pulls or repels our attention like a charge. The force of the qualitative potential,
like voltage, is a measure for our “need” for an object. Desire is the name for the amount of
tension that an object creates to pull or repel our attention and describes a measure for our need for
that object. Desire can polarize as repulsion. Desire is the name for the pressure that moves
attention to cling to (or avoid) objects. Desire impulses the awareness to move into disequilibrium,
by suggesting that the object can fulfill or ruin experience. Desire is a measure of the objects
“attraction” or “tension” into or out of our field of awareness. Every object, then can be thought as
an attractor or repellor based on the result of the field state tendencies of awareness contacting that
object and the egoic transformations ensuing.
Thus far the description of the dynamics of experience has been metaphorical. I have been
borrowing descriptors from physics and metaphorically abstracting them to experience. Mass,
Voltage, Inductance, Capacitance, Force, Equilibrium, etc., are the closest symbolic representation
to the meaning intended. Metaphor is human experience’s way of isomorphising congruences.
We categorize by distinction of classes. Awareness seems constantly looking for similarity and
difference. These qualitative distinctions and groupings form the matrices of experience.
Metaphors are the mapping of the meaning and values from one perspective to another. All
models are metaphors. This model is no different. Yet we should still seek to be precise in the
equivalences we isomorphize. Our models should accurately reflect the dynamics of our
experience. This model encourages us to redefine words and conceptions to be able to more
accurately describe the dynamics of experience. Experience lends itself to metaphor, since so
much of it is one. To be especially precise, we must remember, that we are referencing these
terms from “physics” to experiential dynamics, not physical dynamics. Many concepts from
physics have experiential parallels. Stress and strain is a good example.
The difficulty in an “objective”, “scientific” study of experiential dynamics is the
difficulty with reliably quantifying quality. We do it all the time when we judge objects and it is
this very opinion that science tries to avoid. Any evaluation is a weighing of the amount of quality.
Experiential phenomenology relies on this evaluative description of the dynamics of experiential
objects. We have no other choice than rely on it, except to ignore it. The bias that necessarily
comes from our own perspectives creates a “Heisenberg Uncertainty Principle” of objectifying
experiential dynamics. We can never evaluate all the parameters of experience objectively,
because we experience subjectively. We cannot objectively probe into the subjective world like a
needle entering a nucleus to get DNA. We can most reliably study the dynamics of experience
from the realm of experience. And experience, by definition, is subjective and can only be an

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object subjectively. We can only experience experience by experiencing it. There is not other
direct way to objectively do so. Since our experience is fundamentally biased by our evaluative
standards, then we are doomed to a subjective bias. This bias biases our models.
That should not stop us from the utility of our precious endeavor: to endeavor upon the
wisdom path. This is the true purpose of our endeavor; not just to accurately conceptualize an
experiential model, but to do so to encourage more skill in our ability to manifest better quality.
Descriptive phenomenology of experience is useful to point out the pitfalls and blessing that
accompany experience. We learn by seeking the similarity of patterns of operations that
transform our experience qualitatively. The dynamics of experience is a lot about learning: the
correlating of a similarly identified object with an accurate representation of that object and the
application of a skillful schema to transform the object in a representative way. Most importantly,
we need to learn how to learn that which is important to reliably manifest quality. Wisdom is the
skillful manifestation of value and meaning. A wise model of wise experience is the goal.
Ignorant, foolish, stupid, clumsy, deceitful and stubborn models would be avoided, except that
each of us has a certain amount of skewing from these problems.
Each and every subject has their own field of awareness and is thus subject to its own
representative model. The experiences of different people do not need to necessarily be
dynamically similar. Different subjective fields may “obey” fundamentally different dynamical
relations with objects. It is easier to see this when comparing the different experiential field of a
rabbit with a human or a worm. Subjectively, we are just as distinct in our experiential fields
amongst our human piers, as these other species because we (at least I) experience my awareness
as my own field with a distinctly separate boundary. My experiential world is distinct from all
others, and I suspect that this is the case with all subjectively experiential realms, although I hope
not. It’s lonely in here. For now, I experience the boundary of my experience as distinct from
others, like a galaxy light years from others.
That will not stop me from abstracting my experience into a model that describes the
dynamics of “my” experiential objects as if it might correlate with models other humans
experience. It is like abstracting weather patterns from the earth to weather patterns on other
planets. There is no reason to think that the atmosphere from one planet in one solar system is the
same as a different planet in a different solar system. That need not stop us from atmospheric
modeling to help us understand different atmospheres. By modeling experiential systems, we can
further understand the similarities and differences in the systems we study. Human experiential
systems sure seem to have certain features in common and have certain typical variations. This
model seeks to describe these features.

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 The job of awareness seems to be a lot like the weatherman, to monitor the state of the
atmosphere. It is a big job to be a meteorologist for the world, but the awareness monitors the
atmospheric conditions of our being, evaluating the high and low pressure systems and their
consequences. Our body is quite the host to atmospheric system with moods constantly
transforming the field of awareness. The satellites monitor the weather and our awareness
monitors the weather of our being. We receive input on bodily and psychological states that we
contextualize to the necessity. Stronger patterns get more attention since they have the potential to
be more disruptive.
The job of awareness is actually more like the pilot who must guide his way through the
atmosphere. The ego and its reference standards monitors the fields of awareness, identify the
concerning disruptive forces and seeks to actuate the flight path accordingly. The ego is an
experiential personification of the identity of awareness and represents the identification of
awareness with the egoic matrices. Awareness often confuses itself with the qualities that
represent its identity. These qualities are the egoic matrices of experience that identify the person.
The “ego” is the representation of the identity matrices that qualify the subject of experience.
Awareness flies the vehicle using the egoic matrices as the control reference points.
Some state parameters represent physical bodily functions. Some monitor moods and
dreams and thoughts and feelings. Some parameters are images, some are sounds, some are ideas.
A major function of awareness seems to be the monitoring of the parameters of the body, mind,
and world to scan for state disturbances. These disturbances could be “good” or “bad” or may
have a strong or weak impingement onto awareness. Much of the dynamics of experience is
concerned with the monitoring and feedback control of state parameters in the body, mind and
world.
We experience the phase states of our being. Not all states of our being are available to
our awareness. Most phase states are automatically adjusted, but sometimes the body alarms the
awareness to do something to bring the body back into equilibrium. All people move to skillfully
utilize the phase state parameters to adjust the course of action through an experiential feedback
mechanism. Hunger, danger, cold, frustration, so many state parameters are available to
awareness. Most of the time we ride in semi-automatic, adjusting the environment or our body or
mind to balance the disequilibrium. Awareness is the receiver of the information and transmitter
of the intention and (usually) sole custodian of the egoic qualia and schemata (memories, skills
and intentions). Awareness is the pilot of the ship, privy to certain psychological, physical,
ecological and social input that is processed and acted upon. These inputs are the objects in our
experiential space. We are the state controllers.

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 Our experiential space extends to the ends of our current awareness. The potential range
of that space goes to the end of all of our experience in the past, our imagination, memory, and the
potential for awareness in the future. Peering into a telescope lets us know that our awareness can
go far; peering into our imagination and dreams, lets us know that experiential space is vast.
Space is the extension of a state parameter in a particular way. The state parameter is an extension
(magnitude--eigenvalue) of the qualia (eigenvector) appreciated by awareness. The direction is
from the awareness (0,0,0) to the object. The object is the qualities appreciated and their
transformations. The distance to that object is metriced by the egoic norms that define the
characteristic identity vector unit projected onto that object.
Mapping is a fundamental characteristic operation of awareness. The field of awareness is
the field of transformation. Objects often move and determine their dimensional extension in
characteristic ways. The way of the object depends on many parameters. Each of these
parameters define its characteristics. A most important characteristic is how one object relates to
others. Awareness is appreciated as topographical experiential mapping process that orients and
relates objects in our space. Our experience sees objects in immediate reference to a relational
database of stored capacities. Mapping is the topographical representation of our experience from
one domain to another. These domains depend on our attention. We must look in different places
to appreciate different parameters. This looking we call attention. This is the natural impulse to
scan a series of regions and topographically map the terrain into weighted relationship by
overlaying parameter maps from one dimension in sync with another.
Objects rest within a multidimensional terrain so to speak. This is easy to believe as we
look out at the landscape and see a cow. Our imagination also has a terrain upon which object are
in context. Sensations from our eyes are different than those from our ears or left thumb.
Hearing has a terrain as does seeing as does touch. Awareness has the ability to sync all these
inputs together to recreate an n-dimensional topographical “image” moving in real time. Seeing
an object move in a different direction than it sounds, confuses awareness to look, readjust,
reconsider. Awareness can look in special spaces and behold objects as they transform in that
space. The vector space of awareness is the state parameters that awareness is attended to. The
dimensions of the states of awareness are the linearly independent qualitative distinctions and their
transformations as they span the field of awareness. Mapping allows relationships between
dependent and independent spaces. Mapping is the relationship.
Visual mapping is the most apparent and seemingly most accurately reflected. Few people
question the visual input and its topographical terrain. Yet even our visual input, the world as we
see it, is not the world as it is. Our input is our body’s recreation of the vision and our attention
to appreciate it. The objects in the visual input are no more real than a movie is real. The objects

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we appreciate in our vision are the objects of our experience, but not the objects as they are in
physical reality. Even though tactile impression can be very convincing of the connection with the
object, these are inputs onto the field of awareness, not the object as it is. Putting on a pair of
sunglasses or reading classes or gloves changes the field of awareness and our input of the object.
Awareness extrapolates the input and the topographical relations and interpolates the details of that
relationship. What we see is foggy, blurred, in and out of focus, yet we extrapolated it into the
world that we live in. Even when our vision is sharp, the borders are obscured; we are so use to
what we “see”, that we mistake it for that which we are seeing. Experience is every movie
director’s dream constantly taking poetic license to engross the audience into suspending disbelief.
We believe our experiential reality to be “Reality”.
The degree of correlation of our experience with Reality is called the truth of our insight.
Since “Reality” is knowable to us only through experiential input, subjective truth will be
correlated with experiential objects. Though experiential objects may not be “truly the object” we
are perceiving, we use this suspended disbelief to live in the world. The only objects that we can
know as true, are the objects of awareness itself. By being in a state of awareness, aware of our
awareness, being mindful, is the only chance of truth, because then the subject is the object of its
own being. Simply being aware of awareness is a truth (correlation of the awareness of the object
with the reality of that object). The rest is speculation, the paintbrush of interpolation.
Speculation is a worthy tool given the alternative. To live in the world, we must
existentially reckon with not knowing the “Truth of the Reality” which is beyond our awareness,
the perceptions of our truth. Luckily, we can cultivate a degree of correlation that meets the utility
goal of at least survival. Humans can become excellent at speculation and we can also be clumsy
and down right feeble at it. But this is the job of every pilot as they fly that vehicle into uncharted
territory. We need put our feet forward even in the dark. The alternative is not to move or to
move completely reflexively; that is usually disastrous.
With this review and introduction into the dynamics of experience, let us continue by
identifying the fundamental experiential forces and their effects on our awareness. One such force
is the force that impels experience to sequentially move forward. Time is the name for the
induction of one moment into another. Moments in the moment seem to seemlessly flow into next
moment. Awareness seems continuous. Memory allows us to reconceive the interval of moments
into an event. An event is a series of moments that is experientially continuous within a time
interval. Awareness has the capacity to symbolically represent an event by a memory of the event.
Memories are a symbolic experiential representation of an event, like a virtual thumbnail
image/movie of the event.

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 Memories add virtual tags representing the experience of past events. An event is a series
of experiential state parameters changing over time. The state parameters are the regions of qualia
and their associative schema to which awareness attends. The memories can be an image, a sound,
a “feeling”, a sense of appropriateness etc. within a context transforming over time. These
memories can be further tagged by words-linguistic symbols-- and used in linguistic logic relations
put forth on the field of awareness.
Memory does not need to go through attentive awareness to be able to be remembered.
Sensations can, sub-contact to perception, allow us to remember events. The greater the attention,
the stronger the memory. As memory is made of memories or our experience, memories are
referenced by the spaces in which awareness was dwelling at that time. Our memories include a
multi-dimensional quality that includes, for example, our memory of the perceptions, but also the
conceptions, comprehensions, and volitions. Memory is multi-dimensional and can be cued by
objects in dimensions that we currently dwell.
Memories can be vivid and clear, like a movie, or they can be blurry and more conceptual.
All memory fades over time and this depends on many factors. If we try to remember something,
we are often more successful. Rehearsing and repetition and reconsideration are powerful memory
tools used by awareness. Stronger experiences tend to have the potential to be remembered
stronger. Familiarity and contrast allow for stronger memories. We also have the ability to
“search” through our memory stores for corresponding possibilities of memories.
Perceptions have an immediate memory that seems part of our hardware, where the
perception perseverates for a few moments. This “RAM” memory allows objects to remain in the
present moment of our awareness. Perceptions then are, willingly and not, stored in a short term
memory. Through various techniques, we amplify the memory, and they may or may not stick in
our long-term memory. We have some choice in our memories, but not full choice. Many
memories are lost or irretrievable no madder how hard we search; some are repressed. Some
memories require contextual cues to be remembered and some just float right into awareness;
some are called forth and some are not. All memories are not a truthful image of what happened,
but of our own experience of what happened, now interpreted by our current phase states and
resources. Memory allows for qualities to remain in our awareness. Memories accompany every
input onto our awareness, either explicitly by being consciously remembered, or implicitly by the
force of that memory influencing our present state.
There is a tremendous amount of input onto the field of awareness. Even our own talking
to ourselves is an input onto the field of awareness. At times, a very loud and persistent input.
One major function schema of awareness is to scan, search and sort through the input for
meaningful relationship. Objects immediately cause a reaction onto awareness, but some more

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urgently than another. The nature of awareness is to search for relationship; to seek a weighted
context in time and space and value and meaning. Awareness attends to opportunities presented it
and implicates that which it identifies. Awareness pursues the fields available to it.
Identification is a primary function of awareness. Perception induces recognition;
recognition induces identification. Identification induces categorization, classification and
characteristic expectation schemata onto objects. Awareness compares the object to congruent
memories categorizing the object into characteristic qualities and transformations. Classes are
groups of objects with similar characteristics. The identity class of the group represents the
differentiating features (qualia) that make this group distinct yet also related to other groups in
characteristic ways. The identity of a group is that which defines the distinction into a boundary
of a unity. That becomes the vector unit norm for that particular quality. All equivalent vectors
will be judged by this identity-normed matrix. The identity matrix is the unique relationship of
awareness state parameters that defines an object into a class. This identity class is often
represented by a linguistic symbol we call the “name” of the object.
Awareness has many capacities to group characteristics. Any actual or potential qualia
can be named, and groups of qualia often make a new group with a differentiated name and
identity. Relating , associating, categorizing are major searching schemata that awareness utilizes
in the pursuit of value and meaning of the information presented. Awareness will scan and watch
an object/event to confirm or re-group an object’s identity, Awareness uses the memory of the
identity matrices as a control reference. Over time, awareness consolidates the object into the
most believable identity matrix. The believability is proportional to the further congruence of
similarity of qualia and schemata.
Every person seems to develop his/her own unique identification schemata, but humans
are clearly distinct in our schemata as compared to other animals that learn. Within humans, there
seem to be different types of intelligence. Intelligence is the ability to transform inputs on the field
of awareness into even better outputs. The differences of intelligence is based on the primary
schematic tendencies by which awareness attends, the attending, recognition, identification,
expectation and implication processes. The dynamics of objects on the field of awareness is
enmeshed with the truth and delusion that fault these transformational tendencies.
A reaction schema is a characteristic pattern of response to an identity. The overtone of
the qualitative state tendencies is called the disposition. If the response tendency is emotionally
reactive, then we call the schema a temperament. If we reflexively respond to an identity with a
characteristic schema, we call it a habit—the tendency to a similar response, given a similar
stimulus. If we cultivate a preferred path of respond, we call it a trait. It the trait leads to
harmonious outcomes, we call the trait a virtue; negatively disturbing traits we call vices. A

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thema is the characteristic pattern of state tendency created by the trait tendencies. The reaction
schema breeds either good, bad or neutral karma. Our response to the contact with the impression
further impulses a disturbance on the equilibrium.
Learning schemata are characteristic patterns of acquiring information about objects or
events or the performing of an intended task. Learning is how we identify and contextualize,
categorize, relate, implicate and transform our experience. Our capacity is the volume of what we
have learned. The learning conditions our karma into characteristic patterns. What we learn is
determined by how we learn. How we learn is based on the characteristic reaction and learning
schemata finding encouragement in the world. Learning involves remembering conceptual
relations and creating skillful transformations.
Some persons attend primarily to the visual inputs; others to auditory, kinesthetic,
linguistic or imaginative inputs. Awareness depends on the field it beholds. Objects are
appreciated based on the state parameters attended and the impulsive tendencies of reaction. Some
people dwell in one field with more stability than another. People tend to use the schema that they
are most familiar. Familiarity creates an equilibrium, which may or may not be healthy or “good”.
Many a neurotic trait creates a familiar neurotic equilibrium that stabilizes our field, as
dysfunctional and unhealthy as it may be.
Using learning styles uncomfortable to a student’s experience is familiar in schools today.
Few schools comfortably encourage the unique intellectual traits of the student. Most schools
present a body of facts and expect the student to recall them in a similar way that they were
presented. Many learning styles are ignored, repressed, punished, ridiculed and resented. But
these learning styles exist and will persist because they are the learning styles that the student has
available. When we are learning, we must tolerate the frustration of not knowing how to learn. A
great teacher’s job is to encourage both the innate characteristic schemata of the student, as well as
help them to deal with the frustration of learning new ways. The greatest learners are the ones
who tolerate the not knowing by further encouraging the drive to know more. The momentum of
all these “learning styles and knowledge (schema and qualia)” of the person bears weight in the
moment as the karmic impact onto the field tendencies. This affects the dynamics of this object
attending to by the aware being.
The object/event can have a neutral movement of our attention, or a repulsive or attractive
tension. The object moves closer or further away to the time-space frame of awareness. After
further identification, contextualization, association, evaluation and reconsideration based on the
observed behavior of the object, the object is wanted or not. This feedback control adjustment
continues in realtime as the object comes or goes –or is pursued or avoided. Desire is a measure of
the voltage differential between want and don’t have. Every object has a certain amount of

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impedance to its fulfillment. This is the objects resistance. The resonant equilibrium of awareness
is influenced by the tension –force- stress--of the desire that objects create on the field of
awareness. The equilibrium disturbance is related to the weight of the object --intrinsic qualia and
schemata in relation to the desire for the object, and the impedance and conductive factors
involved with that object, the capacity of the object to actually fulfill the desire, and the intention -
-inductance-- of the person in relation to this object. Each of these factors elucidate the dynamics
of object on experiential state and control parameters .
A need is the tension in awareness induced by an object of desire. The weight of the
object is a measure of its ability to deform experiential space. The tension of this deformation is
proportion to the mass of the object and the “deformability” of the state of awareness. A state of
awareness has a certain amount of elasticity—ability to go back into the pre-deformed state; and
plasticity, the tendency to remain deformed after a deformation. And just as in material science,
there is a fracture point that shatters experience. The deformation is about the passions of living;
the fracture is about our pathology. Each of our states of awareness has a karmic constant of
deformability and plasticity and fracture. As stress is applied to our awareness, our being strains.
This deformation is the perturbation of change onto consciousness. We do stress and strain, we
experience perturbations on our fields of awareness; and we adjust and move forward like a
musician tuning our way towards the currents of the stability of the resonant field. Awareness
seeks stability as objects of desire pertubates our field and we tune them in and out.
There are many categories of needs, because we have the capacity to have the desire for
the needs. Needs exist because we need them. They set a qualitative direction to the field vector
surrounding that object. Each dimension of our awareness has appreciable needs. These needs are
categorisable into the following classes of “primary needs”.

Primary Needs

All needs necessary to physiological self-maintenance, e.g. hunger, thirst,

Tissue Needs
temperature regulation, exercise, sleep

The need to have more

The need for familiarity

The need to be better

Egoic Needs
The need to be remembered and have a legacy

The need to be appreciated and wanted

And almost all the rest of the “needs” that we simply want

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 The need to survive in the world
Defensive Needs
The need for security

Curiosity-wonder The need for meaning

Achievement Needs
Mastery-elation The need to manifest skillfully

The need to feel the intimacy and support of others

Affection
The need to feel included

Affiliative Needs Compassion The need to appreciate and relieve the suffering others

The need to appreciate the skills and blessings of others

Respect
And to be appreciated by others.

The need to feel good

Emotional Needs The need to feel the range of emotions

The need to feel comfortable

The need to gain more control over ourselves and others and the environment
Control Needs
The need to be creative and manifest

The needs to comprehend

Intellectual Needs
The need to believe

The need to be aware

The needs to be at peace

Spiritual Needs
The need for eternal life

The need to be fulfilled

Any object that we have desire for could fit into one of these need categories. There are
many other categories of needs, but if it causes a tension on any parameter onto the field of
awareness to move towards or away, then it is an object of desire. Desire is the urge to pursue an
object for its qualities it offers. Desire pursues values. There are many categories of values, but a
worthy list of universal value categories for humans is:

Values Essential to Happiness

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 Existential Values Those aspects of our being which support existence itself. The
obligation to respect life and living.

Health Values Those aspects of our being which support and augment the quality
of our life. The obligation to help life flourish towards vitality
and longevity.

Character Values Those aspects of our being that helps us to discipline ourselves
towards our vision of quality of life. The obligation to develop
virtue traits.

Economic Values Those aspects of our being that help us meet our needs and fulfil
our values. The obligation to gather the goods to meet the needs
of life

Vocational Values Those aspects of our being that help support us in our work and
livelihood. The obligation to do an excellent job.

Recreational Values Those aspects of our being that help us to have fun. The
obligation to enjoy life.

Affiliative Values Those aspects of our being that support our friends, family and
loved ones. The obligation to care and be cared for.

Sexual Values Those aspects of our being that support the fulfillment of our
sensual pleasure and the seeding of a family. The obligation to
seek pleasure and to recreate life responsibly.

Aesthetic Values Those aspects of our being that support the appreciation and
recreation of Beauty. The obligation to the experience and
expression of Beauty.

Intellectual Values Those aspects of our being that support profound cognitive
experiences. The obligation to know the truth.

Perceptual Values Those aspects of our being that differentiates one sensory quality
from another.

Religious Values Those aspects of our being that support the experience and
expression of the Soul and Spirit. The obligation to join with the
immutable, transcendent, omniscient, omnipotent, and eternal
aspects of existence.

Adapted from Bertocci, Peter, Personality and the Good.

The goal of learning is to gain the knowledge and skill necessary to meet ones needs and
pursue the experience and expression of value. The successful cultivation of quality in ones
experience is called happiness. Wisdom is the skill in dealing with our desires and manifesting

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happiness (qualitative fulfillment). Learning conditions our reactions to identified objects. The
patterns we develop occur at many levels, perceptually, conceptually, intuitively, volitionally,
these patterns are the schema that characteristically transform the objects of our experience.
Before exploring the textures of these patterns, let us focus on the dynamics of each of these
major orthogonal dimensions starting with perception.
Perception is the awareness of a sensation. Sensation is a piece of information presented
to awareness from the outside world or body. Those perceptions that include objects reflecting an
object existing in the world, will be call extraceptions. Those perceptions that are originated
within the boundary of the person’s body/mind will be call intraceptions. The source of objects of
extraceptions are sensations of the physical universe; the source of objects of intraceptions are the
physical, the etheric and astral dimensions. These dimensions are often referred to as “bodies”
because they represent a space that awareness exists within and transforms. The physical body
seems like an obvious enough to be called a body; but our perceptions of our bodily sensations,
feelings and imaginings though vast seems contained within a space that we call “me”—the person.
The etheric body is the bounded space of our awareness of our bodily intraceptions. Our
awareness travels through these spaces and monitors the state parameters. Each person creates a
topographical map of the etheric body that represents the relational mapping of that space
occupied by awareness. In our early days, we dwell in these more physical regions primarily.
Genetic-social conditioning primarily determines the reflexive temperamental response patterns
that an infant develops in response to perceptual stimuli. The objects of perception disturb the
field of infant awareness. An infant’s reactions to the stimuli create a reaction in the social milieu
that condition the infant in attempt to help this creature meet its needs. The infant pursues the
direct fulfillment of desire and encounters obstacles. Thus the long life of learning how to control
our output parameters (actuators).
In the earliest days of infancy, the infant completely confuses their perceptions for the
object as it seems. The objects of perception are the immanent data of the field of awareness. The
objects ceases to exist beyond the perception of the object. Over time, the memory of “similar”
objects/events cue awareness to a functional clustering of perceptual values associated with
identity of value and meaning. This tags the object on the field of awareness with a potential value
transforming the field of awareness to accommodation, assimilation, rejection or avoidance.
Further feedback from the object and its context further the transformation.
The earliest perceptions begin in the womb and do not have much to do with desire
because the field states are in a more comfortable equilibrium. The volitional apparatus is minimal;
yet the sensory perceptual apparatus begins quite early in embryonic development. The ears and
eyes and skin and tongue and vestibular systems are up and running, albeit primitively, early on.

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The states are seemingly more “vegetative”, that is non-mobile , non-conceptual. The reactions
are purely reflexive. We all seem to forget the early moments of sentiency. If the memory
schemas are not formed yet, then the moment remains lost from the archives. As sentiency
develops, we recognize the similarity and differences of the objects of our perceptions. Objects
get implication and thus starts the process of need. The karmic repercussions begin. The karma
brews the field characteristics of the abstracted objects.
The abstraction is useful to deal with the “object permanence” issue. Infants have to learn
some form of abstraction to believe in the possibility for the object to continue to exist or
transform beyond this moment. The field of awareness is influenced by the physical properties of
the perceived objects. Abstraction is necessary for implication beyond reflexive response. Some
sense of the past correlation of congruence must be represented to consciousness for purposeful
response. These help awareness to pursue an homeostasis. The early perceptions represent alarm
conditions encouraging the awareness to instigate a change. Not all sensations require a reflexive
response. Abstraction allows the person to consider and respond beyond the immediate reflex.
Long before abstraction begins, vegetative sensation occurs. The body reacts to sensory
input with reflexive response. The sensory signal conditioning and homeostatic feedback control
mechanisms are automated and subconscious. With sentiency develops the capacity to be aware
and transformative. These vegetative automation schemata continue until death and maintain the
majority of control of the homeostasis of the physical terrain. Sensory state parameters signal an
alarm onto awareness that suggests, by impulse, the desire for a object to fulfill a homeostatic need.
The earliest perceptions are intraceptions, awareness of physiological inputs.
Infants seem acutely aware of their bowels system. Their lips and tongue are very
sensitive, as is their skin for sensitive touch, warmth and cold, sharpness and pressure. Infants
have a sense of movement in 3-d space. Extraception of sounds and sights at first seem confusing
and unrecognized. The nine months in the womb tuned awareness primarily in the intraceptive
terrain. Birth orients the being to consider the input from beyond its own boundaries.
Life experience brings familiarity. Familiarity is necessary to allow awareness a hope of
equilibrium. Familiarity is state of habituation that accompanies an event deemed similar to
previous congruent events. These events can include internal physiological experiences, people,
environmental influences, and objects presenting themselves. Events and reaction to events add to
further create reaction to events. Early human life and mature human life is fundamentally
differentiated by the ability to expand our boundaries of familiarity beyond the immediate here
now and to effectively transform unfamiliar events. We spend our early life attempting to become
familiar, and our later life going beyond it.

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 Extraceptions can be more easily be metriced by the physical metrics we use. This color
is blue, actually turquoise; this is six inches; this is one pound. But extraceptions need not be
metriced solely by external relative measurement that we agree as standard. They are usually
metriced to our egoic identity matrices. Even a pound could be referenced by a stick of butter;
turquoise is the color of that stone I have on my belt; six inches is the distance from the tip of my
pinky to the tip of my thumb with my hand open.
Perceptual metrics are immediately contextualized by the scene surrounding them. A
scene is the spatio-temporal relationships of objects contextualizing an event. The dynamics of
extraceived objects are primarily determined by the physical characteristics of those objects. The
inherent physical properties of an object will be the experiential “inertial mass” of that object. The
weight is the force of that mass contexted within the field tendencies of awareness after contacted
and evaluated by the perceiver. In physics, mass is defined as the amount of substance that a
object has. In awareness, mass is the amount of quality an object as. Substance is a perceived
quality, as is heaviness, density etc. The experiential weight is the curvature of our experiential
field accommodating the experiential mass.
The course of physical objects is determined by physical transformations. These are the
so-called “Laws of Nature”. They primarily determine the dynamics of matter moving in time and
space. We perceive turquoise because of the color of the stone and the light reflecting from it. We
also perceive it because of the eyes, and nerves and brain, and the awareness of such. Experiential
dynamics thus refracts the physics of the world into our awareness of them. Intention can use
these physical parameters in its favor. These “laws” are the possibility for familiarity with the
physical world. Physical reality is a terrain of characteristic transformation. We typically use the
world as the primary source of metric and accept the physics of objects as objectively “true”. A
meter is a meter, we believe, beyond our experience, because it exists as a meter in the world. Our
experience of a meter is an experiential meter and can be an experiential metric. Most of our
measurement is a worthy estimate and works amazingly well.
Visual perception is a 3-dimensional field bright and clearer to our front, and darker from
our back. The sides are blurred and pick up motion better. The center front is the clearest focus.
All of our eyes are blurred in some way, distorting the light reflected off the objects perceived.
Any step of the way can be a cause of further refraction. Smoke the air, dry eyes, cataracts,
myopia, distracted attention, etc. can lend to the distortion. Even the clearest transparent focus on
the qualities perceived does not mean that we “know” that object. Recognition, identity,
representation, relation also do not mean that we “know” that object. We know the characteristics
perceived, reflected of the object and their transformations. We know only the objects as
presented on our screen of consciousness, not the objects in themselves.

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 As we become familiar with a class of objects, then we recognize the characteristic pattern
similarity and we expect congruence with our isomorphism. A class of objects can be, for
example, the trail one frequents. A preconceived map of expectations line our perceptions,
superimposed on the terrain. As humans, we rely on the symbolic meaning of objects and line our
existence with representational features. We can for example, recognize a rock mound signaling
us to turn onto the trail marked with this symbol if we want to visit our friend who live down there.
So much of our objects and events symbolize a meaning. The object actually is a representative of
the meaning we culturally agree to be characteristic of similar objects. An object we call a banana
may symbolize the flavor of a smoothie a vender on the trail is offering to sell. We go on the trail
pointing our perceptions to search for meaning,
Human use of objects is symbolic for our intentions. Movement and actions are often
purposeful. We may not be fully skilled in manifesting our intention, but we try. The
development of personality is the development of the pursuit of skillful manifestation. Objects not
only contain intrinsic substantive characteristics, we often also symbolic meaning. The objects
often represent the intention of prime mover of that object. The ball thrown in my direction could
be symbolic for the potential win or loss of the ballgame, and a pitcher’s intention to strike me out.
It could contain vast implication depending my response. Physicist do not need to consider the
force of intention behind the motion of the ball, but an experiential human does. Perceived
potential intention is a dynamic quality that often accompanies a extraception. A dollar bill has a
perceived weighted metric that is quite different than the physical weight of the object.
We use different sensory perceptions to identify characteristic properties of the object and
watch its transformation over time. We aim our senses and gauge the sites against expectations.
Some perceiving is an information gathering schema; some perceiving is passive; some is
haphazard, some is directed; All perceptions are in part synchronistic. Synchronicity is the
recognition of the meaning/implication that this particular object entered into our field of
awareness. It is all the dynamics involved in perceiving the qualitative impact of the object to the
here, now. These dynamics may include the physical parameters, the karmic field tendencies, as
well as the intentions motivating its change to be here. Even the forces behind physical objects
can include the intended change of course to guide it here. Synchronicity is a measure of the grace
of the universe’s manifestation available to our manifestation at a particular time and place.
Experiential dynamics must include the potential parameters for symbolic representation
skewing our very extraceptions to appreciate the value of an object. Objects represent potentials,
potentials of some values or meanings. Context, hope, expectation, and so many other forces
influence our very perceptions of worldly objects. Objects change their course for many reasons

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other than other object’s momentum. Some objects are moved by intrinsic motivations. We are
such objects.
Our visual extraceptions automatically functionally cluster objects into their potentials
boundaries of meaning and context. We can intend further change into these extraceptions by
projecting possibilities of identity, conceptualization, and transformation. The present moment is
tarnished by the preceding and the expected future moments and the projections of meanings that
define the boundaries and range of the objects we perceive.
The physical properties of light and object itself determine the primary characteristics of
the experience of visual perceptions. Light has color, brightness, contrast, hue, saturation,
translucency. Objects reflect texture, sharpness, dimensionality, context. Perception of light also
includes our eye’s focus and processing of the light and the brain’s magical transformation.
Perception also requires the attention and intention of awareness.
Cameras teach us that our visual extraceptions are somewhat accurately reflective of the
world. They also teach us that our eyes are also dependent on our lenses, and retinas and corneas
and nerves. Different cameras take pictures with different visual interpretation of the picture.
Our eyes most certainly do the same. By social convention we agree that our perceptions are
similar. Even over a lifetime, our visual abilities change. Different eye “diseases” cause further
changes in our perception. A scratch on our sunglasses further change our perception. Somehow
we still see the world and identify objects.
“Somehow” represents all the neurological dynamics required to bring the object into our
visual awareness, plus our experience of it. There is no experiential object without awareness of it;
there is also no experiential object without the a priori dynamics. Extraceptive ( and perhaps
intraceptive) experiences seem to require a body to be conscious. Most of our perceptions flow
into our awareness pre-filtered by our brain and body. Much of our perception is minimally
conscious awaiting the weighted attention of our focus.
Extraceptive objects have a spatiotemporal context, size and magnification, shape, visual
texture, proximity, and transformative characteristics. They are framed by our visual orientation.
There are visual front and back, sides, up and down, towards, away--prepositional schemata.
There are adjacency, clustering, and boundary defining--situational and contextual perception
schemata. These schemata are semi-automatic based on our field tendencies (karma), neurology,
the calling from the object, and our intention. The visual coordinate system is based on our
perception of the world from our eyes. “Up” is above our eyes; “Below” is below our eyes. The
eyes set the (0,0,0) point of the bases of the visual vector space. We tend to see in 3-D. The
direction of the vectors are from our eyes to the object.

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 The visual perceptual properties of the objects that occupy the space are categorized by the
name of the object (identity), the words used describe the object: the prepositions, adjectives and
adverbs used to qualify that object, and the verbs that transform the object. These are the
linguistic symbols for the conceptual representations and transformations of the object moving in
our visual field of awareness. The dictionary is full of words that describe the qualities of objects
in our visual awareness. Each word represents a focus of distinction of awareness. These words
are the numbers –qualitatively weighted symbols—that make up the matrices of our visual
perceptions. Blue plus yellow = ? Past experience tells us that the answer is “Green”. Semantics
is the mathematics of experience.
Exactly “how” we distinguish things visually will partly be left to the cognitive
neuroscientists. Experientially, we distinguish by “looking”. We look at objects and focus in and
discriminate differences and similarities as the object moves and changes—experiential
differentiation and integration. Experience gains the ability to differentiate and integrate objects
through time. We can, for instance, watch a car drive by and estimate its velocity and acceleration.
We can tell how fast we are moving in relation to other objects. We can estimate the integral
curve path of a car moving forward.
I am not suggesting that awareness does the math. Somehow, the math is done and
awareness reads the answer. We can direct consciousness to a certain tool, like calculation, and
we can “calculate”; this is based on our capacity and our intention. Even when we add, we might
say to ourselves, “two plus two equals”; the answer “four” must “pop” into our mind. We can
look for the answer, induce a cognitive or physical tool, but experientially, awareness is “given”
the object we call the answer.
Visually, we differentiate and integrate objects based on our field tendencies. Our
capacities determine the potential directions in which our consciousness tends to go. Some
painters are especially talented in showing their mastery of visual differentiation and integration.
Painting is an example of an art that manifests the qualities of visual awareness. A painter
recreates visual perceptions by exploiting the perceptual features of the objects and symbolically
transforms them into meaning. A painter preconceives and creates the visual manifestation—this
is an integration process. Manifestation is the integration of the force of intention through the
space of our experience. Art is a qualitative expression of work (integration of force through a
distance).
Movies are another example of a visual integration. By watching objects moving through
time and space on the screen, meaning is transferred. Movies have the opportunity to tie other
experiential modalities, like sound, to transmit meaning. The movie director relies on the
symbolic meaning of the visual and auditory cues presented to the audience. The plot defines

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thema of the movie—the qualitative integration of the objects moving on the screen. Likewise,
our experience develops thema—a qualitative pattern of impulse potentials through time/space.
Our themata reflect the plots of our life manifestation over an integral of time. A movie director
uses these themas as a symbolic transmission. Our conceptualization of plots of a movie requires
the capability for visual and conceptual integration.
Non-conceptual, visual integration occurs in human perception. When we prepare to catch
a ball, we visually calculate the movement of a ball through time and space and predict the
potential integral curves for the ball to proceed. We pursue the ball accordingly and feedback-
control our behavior with further information about the ball’s path. Our awareness has the ability
to project a readjusting metric system onto that ball’s integral curve path and adjust our pursuit.
Catching a football requires this visual integration process.
The extent of visual differentiation in human experience is vast. The resolution of our
visual differentiation is precise. Any qualitative distinction of a visual space is a differentiation
schema. We develop many different types of differentiation schema. These determine the
“differential equations” of objects on our fields of awareness. The visual field offers many
opportunities for differentiation of objects through experiential time and space. Different
qualitative visual parameters can be distinguished and compared to each other. We can watch
objects move, and describe its properties and how these properties relate and are differentiated
from other objects. This is a partial differential calculus built into our visual perceptions.
We can, for example, develop a visual skill of watching a pendulum, like a swing, and
know precisely when and where to add a precise force to the object on that swing so as to keep it
in resonance. We can watch swing and predict the vector dynamics of the system at a precise
moment. We can predict the direction and speed and momentum at a precise moment based solely
on visual cues. We adjust our behavior accordingly, like a PID controller does. PID states for
proportional (P), the integral (I), and the derivative (D) and that describes a feedback control
model that uses for feedback the information of the parameters of the moment and the parameters
over a integral of time. Awareness is the feedback controller that qualitatively differentiates and
integrates experiential objects and actuates a change of behavior directed towards controlling that
object. Sometimes the object is our body and that becomes our behavior. Visually, we watch
objects move and transform. We consider them now and over time. And over time, we can skill
in controlling those objects and predicting a characteristic transformation induced onto that object.
Awareness is the PID controller of experiential objects, including visual perceptions.
Although awareness is either on or off, there are many gradations of levels of awareness.
This fuzziness is requires a mathematics that is fuzzy. Every parameter within the field of
awareness has a spectrum of level of membership into a category. This is especially so with our

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visual field. Our visual field is pocketed with various levels of awareness contacting that
particular field. There are both physiological focus features as well as attentional focus features.
Our lenses and corneas and retinas have much to say about our visual acuity; as does our interest,
attentiveness, desire to look. The visual field contains objects that have certain features and
behave in certain ways. These features fall into fundamental qualitative parameters.
Luminosity is a fundamental feature of visual objects. Luminosity is the quality of
brilliance, the giving off of light. Light is the experiential substance of the objects in the visual
field. Experiential light is that which can be seen. Objects that reflect or give off light can be seen
under certain conditions. The luminosity as an intensity as well as a differentiating qualities we
call color, tonal contrast and shadow. Color has a degree of saturation, hue, distinction. Visual
objects participate with color and these other fundamental features of light.
The visual field seems continuous like a stream of connected discrete objects. Experience
with magnifying glasses and microscopes and telescopes help us witness the many sub-dimensions
of the visual field. Objects take shape and have outlines that define them into a potential identity
class. A visual perception of boundary defines the objects into meaningful differentiations we call
its visual shape or form. Each object has a position in that field that changes over time. Above,
below, inside, out, next to, around, cattycorner are apparent visually. Because we are mobile, we
move and change our perspective continually, ever changing the visual field into a jittery, full
motion video. Awareness appreciates the field as a scene and recreates the scene with the mapped
overlay of information projected onto the objects. The mapping is a projection that awareness
calls forth by relying on a priori abilities to behold, overlaid on the visual terrain projection from
the world. The projection may originate from a reflection or refraction and as has varying levels
of translucency, transparency and opacity. Light transforms as such.
Objects can be close or far. They can, depending on the light and our eyes, have a three
dimensional appearance with subtle gradations of texture, depth and proximity. The objects are
contextualized by there relation to object near or far. Interior can be differentiated from exterior
and included into a boundary or segregated. The visual field allows much information about the
topography of the terrain and our surroundings. The field is limited by obstacles, the shape of the
earth, and our ability to see, these define the boundary of our immediate visual field. Over time
we can extend the field by moving into new terrain and by equipment to bring visual fields to us.
Objects in the field have many visual features. Objects have apparent textures that define
their visual substance. The material of the substance, the substantial timbre, helps to further
identify the object. We have an ability to see, identify, characterize and use visual objects. We
recognize that an object is behaving characteristically or not and react accordingly. Both the
structure and dynamical function of objects become apparent from their visual properties and our

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expectation and previous experience with the object. We can identify the class of substance
through visual properties, as well as the mass and other physical properties of the object. We
witness the dynamics of objects moving with a momentum and inertia and this reflects onto the
mass of the object.
We can effectively predict motion patterns of visual objects. Our vision is able to
appreciate the object as an image blur when it moves. We have a tracking ability to focus within
that blur. Our eyes can automatically track the heading behavior of moving objects and using cue-
related feedback, further adjust , focus and respond with visually guided action. We can also
preferentially ignore moving objects. The visual perception of the motion of physical objects is
always relative to our eyes. A visual object moves towards, away, up, down, laterally from me. I
am the center of the visual frame of reference. All visual activity is vectorally relative to the eyes
that perceive them.
If the degree of image blur is uncomfortable, we can readjust our eye position, our head,
we can move, squint, adjust the lighting, and further reconsider. Our awareness can also consider
the apparent causality that vision offers. Momentum, impulse, forces are visually evident by the
sequential and contextual relations. There are antecedents, sequential. And consequential relations
witnessed as operational determinants of object motion and the changing of that motion.
Awareness is constantly searching for causality and potential outcomes and this is especially tied
in with our visual awareness. Some of that visual constructiveness and searching is part of the
physiology of seeing; part of it is our astuteness to behold as such. Very often, there is inadequate
information from the visual field top make an accurate identification. This happens most of the
time. The visual field provides a gestalt construction that fills in the gaps. Awareness scans the
visual field for perceptual and conceptual meaning and fills in the gaps with constructive
suggestions.
Our visual field contains the physical objects with its physical properties, as well as the
symbols we as a culture have put on objects. Many visual objects have symbolic intent spewed
all over them. Signs, words, a tv commercial, a scene in a play and much of our behavior is
symbolic of an intended meaning. We rely of the use of visual learning for much of our education.
We watch and learn the subtle visual cues that display meaning. Painting, movies and dance
make an art of it. Light brings opportunity for beauty and meaning and influences our moods and
desires.
The visual field allows for the mathematics of amount, addition, subtraction, division,
multiplication. Again, the math is fuzzy, subitized into a range of definiteness. Subitization is the
immediate perceptual grasping of amount. We can certainly count what we see, but we can also
immediately see that three is missing from an original six, and see that the amount is half the

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original. Visual objects can have expected associative, distributive, transitive and commutative
properties. And they can also have non-associative, non-distributive, non-transitive, and non-
commutative properties depending the objects and the situation. We construct expectation
schemata that act as reference for which properties are characteristically similar or different. And
we use this information constantly for problem solving. Many clues lie in the objects transforming
in our extraceptive visual fields.
Intraceptive visual perceptions share some characteristics with extraceptions, yet are
fundamentally distinctive. Extraceptions get their primary characteristics from the objects
reflecting light from the world. Intraceptive visual perceptions see objects that are self-luminous.
They often share similar qualities to extraceptions, but are not necessarily directly reflected from
objects obeying physical laws. Intraceptions are often not as bright and clear, and are more fluid
and creative. Intraceptions can be induced by “imaging” and by dreaming. We can purposely
imagine and act on those transformations. Intraceptions have different orientations, resolutions,
brightness, acuity, contrast, hue, etc then do extraceptions. They can be based on memories or
some creative urge, visual intraceptions captivates awareness as images float in and out of
awareness. Daydreaming, imagining, creative visualization, are the field of awareness
spontaneous induced by the weight of the flux from the field tendencies. Objects are called into
our visual intraceptive fields by the very weight of karma itself. The field tendencies and cues
from the preceding context, induce our imagination to call forth an image. These images can also
be consciously induced and transformed. The dynamics of intraceptions are quite different
especially in transformation, than extraceptions.
Intraceptions are more pliable to our will. We can will our imagination to take new from,
when this is not as easy to do to an extraception. The form of intraceptions are more strongly
influenced by our subconscious. Imaginations can take on forms that can terrify us. They can
transfigure into a new form of an angel. The transformation of visual extraceptions do not behave
in this way. Extraception forms are more independent of our will or our subconscious.
Intraceptive visual “hallucinations” occur all the time and when expected, don’t alarm us.
Some hallucinations are recognized as a memory or a imagination; some are dreamlike, some
more worldly; The physical light into our eyes seems to set a template onto which the mind can
transform with karmically or intentionally associate projections. We can look at something in the
world and imagine it transforming when it is not really transforming in the world. The physical
perception can trigger the imagination to consider associative imaginings. These images are
superimposed onto the further template of the visual world input and become part our awareness.
We can use the present visual scene to imagine a different outcome and transformation.
Awareness spans the experientiable space and contains the witnessing of perceived parameters

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across all experiential dimensions. The visual extraceptions and intraceptions are weaved into the
moment of present awareness.
Thus we use our imagination for “real world” problem solving. We can imagine outcomes.
Many problems are solved by imaging scenarios. We can apply logical restrictions and rules onto
our imagination. Imaginative objects can be induced easier into transformation. These
transformations can mathematical, semantic, scenario. Imagined objects need not obey gravity
unless we ask it to. Like all experiential objects, imaginations are especially prone to the skewing
filters of subconscious pressures.
The imagination can frighten the mind in “what if” scenarios. Worry is the concern that
develops from imagining something bad happening. Anxiety can develop from subconscious
pictures of events occurring that are frightening. These pictures can impress into awareness as
visual imaginations and can lead to much of our neurosis. It can also save our life.
At the moment of contact with an intraception or extraception, there is attention,
attachment, further attention, discernment, identification, qualification and re-evaluation. The
willed direction of appreciation for the object further determines the level of experiential effort
attachment to that object. The willingness to give importance to the perception is a critical step in
the attachment of value/meaning onto that object and further attention. Visual space, for most
humans, is the most pressing field onto present awareness. The dynamical properties of the
objects depend on both the properties of the objects seen, and the projections and distortions of the
perceiving mind. The interpolation process of the visual mind has only a certain degree of
accuracy; this fuzziness is the less than absolute clarity to behold an object as it is. Our perceptual
abilities include the ability to fill in the gaps of our visual images to seem like a congruent scene.
This might depend on environmental conditions. The light could be low. This makes our
focus and resolution different than in full light. Colors, contrasts, shadows, depth, motion all
appear different in different light levels. Experientially, the visual objects are what we perceive,
not the object in themselves. Contours take on different sharpnesses with distance and fog and
darkness and myopia. The dynamics of the perceived visual objects depend on the environmental
conditions, the accuracy and physiological adjustment of the perception, and our attention.
Each of the perceived qualities of the objects, and the perceived dynamics of those objects
within the field of awareness, are phase state parameters. The parameter, for example of
“brightness” has a high fuzzy confidence level of “extremely bright”. This represents to ourselves
a fuzzy degree of brightness. Words especially allow for this fuzziness, whereas as numbers
request a more specifically quantitative appreciation. The visual object has many properties, each
discernable in the moment with a degree of confidence. The identity of this object is judged by the
evaluation of these fuzzy parameters and their relations. These relations form fuzzy matrices.

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These visual fuzzy matrices are the visual distinctions in the visual properties. These are the
differential properties that resolve the images into their phase states (qualia). And each of these
phase states are related to each other and transform over time. These are the integrational
properties (qualia) as the objects and its sub-aggregates relate to the scene of many objects each
with their properties. These properties can be qualified and quantified.
The fuzzy matrices can be modeled by using words that most accurately correspond to a
particular parameter, with adjectives (or adverbs) that further qualify the descriptor. The words
represent a fuzzy semantic range for a qualification. Each object has a range of qualifications,
each with their own sub-parameters, fuzzily quantized by further descriptors. Each object also has
contextual relations to each other object in the scene. Thus each matrix for an object is composed
of sub-matrices of sub-matrices. Every object can be discriminated into further differentiation and
integration. Descriptive language is full of these matrices.
When strictly defining the dynamical characteristics of that which is seen, we can use the
fundamental categories of the descriptors as the column space of the variables, for example
brightness, color, contrast, position, substantial timbre, texture, motion etc. Every visual object,
the row space, will have a semantic participation with one of these qualities. A word/phrase has a
certain weight of meaning/value. “Blue” can be differentiated into “royal blue” or “turquoise”.
And the qualifiers can be further differentiated into “dark, metallic royal blue”. Each of these
quantifiers add weight to the particular color. The colors change with shadow and position,
lighting, context. The fuzzy, semantic matrix is transforming with time and circumstance,
dependent and independent of the other variables.
As mobile beings in the world, we live with this fuzziness at every moment of our
awareness. Nothing is fully clear, and exactly “blue”. We would be happy to label an object with
appropriate descriptors and suggest weights for our confidence of the truth of these descriptors.
Objective truth is a little easier to verify if we define a certain wavelength as “blue”. While we
don’t have a spectrum analyzer that objectively defines the wavelength, we can somewhat
accurately correlate the color of an object with it’s spectral wavelength. Words confine the
fuzziness into a range of value. Words can also abstractly be manipulated and logicized, allowing
further manipulation of the concept representing that object. We can think with words.
Just as objects of vision can be differentiated into their fundamental qualities and
integrated, so can objects of hearing, touch, taste, smell and position. Every sensory modality has
experiences of unique dimension specific qualities that define the span of the space of that
modality. Sound has fundamentally different qualities than vision.
Auditory perceptions can also be recognized as extraceptions and intraceptions. They
reflect the properties of sound, the objects that emit or reflect it, our hearing, attention, and the

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medium of transmission. Fundamental qualities of sound include the loudness and pitch of the
sound. Sound has a timbre of class-specific qualities, with a orientation of direction and a sense of
location in a three dimensional scene. These qualities can change as the object moves at different
velocities. Sound over time can transmit a pattern called a beat or rhythm. Sound overlaps with
other sounds in harmonious and discordant manner. Sound is also specifically manipulated into
symbolic forms called spoken language.
Extraceptive sounds originate from objects in world. Different objects have characteristic
sound emissions. Part of the identification process includes the hearing of characteristic properties
from an object. Some sounds are from objects in themselves, and others are from the intention of
a sentient creature. Both types of sounds have meaning, although the latter type is more symbolic
and abstract.
Intraceptive sounds have similar properties to extraceptions. The resolution of the sound
is usually not as clear and loud, but again the medium is more malleable. The field of awareness
hears sounds with pitch, amplitude, timbre, rhythm and pattern. We have memories of sounds and
groups of sounds, like a song. We can imagine a symphony playing or birds chirping. We can
hear the voice of our dead relative and know the meaning of our dog’s bark. Most of the sound in
our awareness is our own internal dialogue. Like a background of eternal commentary, the voice
we identify as our self, uses vocal linguistic symbols to give input into awareness. Sounds are part
of our dreams, memories, and imagination.
Sound is especially helpful in further defining our three dimensional topographic map of
our surroundings. Just like our visual ability to map our surroundings, we gain further information
through our hearing. Auditory mapping is an important skill that we develop. We identify scenes
by the sounds characteristic for them. The seashore sounds different than the jungle, mountains,
city or desert. We know when it is safe to cross the street or if a car is coming. We identify the
scenario and make sure our auditory input is in sync with our visual.
The dynamics of sound objects has to do with changes of a timbred pitch over time.
Sound has many nuances and thus many properties. Different materials make different sounds;
these change under certain conditions. Non-intentional sounds, i.e. natural sounds, bring with
them immediate insight into a location of the sound and the potential class of objects emitting that
sound. Sounds are quick to induce a memory of a similarly sounded object. The identification of
objects may need to rely on sound as a primary source of identification. Blind folks can get to be
especially talented in differentiating objects from the qualities of the sounds they give off.
Sounds are also intimately tied in with our feelings. There are pleasant and unpleasant
sounds. That judgment occurs upon perception and determines much about the dynamics of the
sound. Discordant, loud, unsyncopated sounds are uncomfortable. We tend to move towards

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pleasant sounds and away from unpleasant sounds. Sounds are the seeds of many memories and
attachments.
Touch/feeling is a fundamental sub-dimension of sensory perception. It is distinct from
vision and sound in that we have to “look” in a different space of our awareness. Tactile objects
are that which we can feel including the feeling of our own body. Fundamental qualities of these
objects include form and shape, texture, temperature, pressure, sharpness, vibration,
weight/density, resolution, amplitude, substantial timbre, position and location,
elasticity/plasticity—tensile strength. These are the fundamental qualification parameters that
describe the states of the feeling system.
The physical weight of a physical object is most apparent through touch. Perception of
pressure and stretch receptors help us to weigh objects. We often metric this weight to a “pound”
or “kilo”, but we experience the weight of the object directly. Substantial mass is visually evident,
but tactilely convincing. While we can imagine the feel of something, the resolution is much
higher with the feeling of extracepive objects. Dreams can have us come to orgasm, and the
imagination is helpful, but touch is the most pleasant of all.
And the most painful. Pleasure and pain immediately follow the contact. Pain is the most
demanding of all senses, dominating awareness as the number one priority of attention. Because
of its intensity, feeling has a strong clingingness factor, impressing the seed of recurrence onto the
moment. Our desires are often feeling oriented. Satiation is also a feeling; as is calmness,
agitation, hunger, coldness, comfort. Feeling includes our contact with the earth and the
experience pressure of our own weight. We have intimate relation with the topographic mapping
of our feeling of our body.
This is different than our “feelings” like our emotions, although we do feel our emotions.
This space with the field of awareness is located by looking towards our body. Our ability to feel
our body is mapped into a eigenspace that tunes the awareness to functional okay-ness. We have
characteristic bodily structure and function that we feel with our body. Sometimes our body calls
our mind to pay attention; and other times, our mind calls our body to feel. We drive our body
towards that which would help us feel good.
Extraceptive feelings come originated from the world. We feel the ground beneath our
feet; we feel an apple, a stone, a steering wheel. We use feeling as a feedback for further control
and identification; this helps our gait and our craft. Much fine-tuning depends on our touch.
Intraceptive feelings can still stem from the physical body, or from memories, emotions and
imaginations.
Some of these intraceptive feelings are purely emotive. Most emotions start as a seed in a
perception of a physiological parameter. And they are contexted with a general feeling projected

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on awareness called the “mood”. Moods are the emotional climate pervading the fields of
awareness. The emotion is karmically tied to past experienced with similar feelings which feed-
forwards the emotion into tying on the present moment. Interpretation of a current scenario can
precipitate a mood or emotional reaction. Feelings are conditioned in us by our previously learned
capacities. We learn to tune into certain feelings and amplify them and influence them, while we
ignore others.
The dynamics of feeling describes the changing states of these tactile or emotional objects.
The qualitative distinctions of feeling into its various parameters describes the phase states of the
system. Each quality is describable through further distinction. There are many words that
describe a distinction of our feeling. Texture, can be polarized as rough or smooth; within
smooth, there is slimy. The substantial timbre of the object may be like wool, cotton, hemp or
silk. Our experiential relationship with that object changes over time; the qualities it had
transforms into new parameters. Feeling is ever changing because the world is ever changing.
Our perspective is changing. The dynamics of feeling describes how the objects of feeling change
over the time and through the space of awareness.
Many of the objects of feeling are objects of the physical world and are correlated with the
laws of physics. Our ability to negotiate the physical terrain requires an acute perceptual ability to
feel the terrain and adjust accordingly. Balance and orientation sense is also a type of feeling
helping to stabilize our posture and movement. Gait helps our walking down the path with skill
and intention; our sense of balance and orientation further adjust our intention. But we are not yet
discussing intention, but perception. Perceptions are the data input that are present on the field.
These are the qualities in and of themselves as phenomena; untouched by our will.
Perceptions are experientially evident yet arrive from various subspaces of awareness.
Every different type of sensory input, and imagined input or dreamed input is a potential state
parameter awaiting the attention of the will. Some of these inputs are more impressing, some are
called forth or some, sought after. The willingness to further allow that perception to exist
beyond the present moment as a weighted memory of a “learned experience” influences the further
field tendency when perceiving similar objects. The field tendencies of awareness influence the
weight of the object by attaching a meaning value to the perception and this is pursued or rejected
by the will. The moment of contact with a sensation on the field is immediately attached with a
weight. The sensation itself, is like the “mass”. Our perception is the weight of the object, the
mass influenced by our field tendencies. These field tendencies are influenced by our influential
past concepts, thought, feelings and will.
Taste and smell are also sub-dimensions of the perceptual inputs onto the field of
awareness. The two both quickly polarize into pleasant and unpleasant and call upon a memory

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tag to identify and classify the perceived taste or smell. Tastes tend to be sweet, salty, pungent,
sour, bland, bitter. Each taste also has a substantial timbre that qualifies the specific way that the
substance tastes. Certain food tastes set the metric for what we mean by “lemony” or some other
linguistic qualifier. These qualifiers can represent groups of similar qualities in the experience of
tastes and smells. The dynamics get especially interesting as the attachment to pursue the intended
taste or smell motivates behavior. Every flavor/smell is pleasant or unpleasant and desirous to a
certain degree. The level of demand for that flavor or smell is often directly proportional to these.
This gets into volitional dynamics—how we pursue and avoid certain perceptions. Before we get
to intention, since we are focused studying the properties of the “objects” of awareness, it seems a
priority to understand the objects of conceptualization.
Concepts are the abstract representation of a quality or group of qualities and can take the
form of a generic image, sound, taste, feeling, smell. The representation takes the form of
something different that the original perception and stands for a group of properties joined in a
characteristic way. When dissected, concepts link pieces of information in a categorical fashion,
identifying a range of inclusive characteristics. At the heart of a concept is usually a name.
A name is a semantic unit that identifies a meaning or value. A group of abstractly related
distinctions and similarities are often labeled with a word. That word represents a concept, but a
word is not the concept. The concept is what is meant by the word. A concept is a series of
weighted values and meanings uniquely related, represented by a symbolic representation like a
word or image. A series of concepts can join into new concepts under certain rules of logical
relation. The metric of this logic may be culturally originated or by self-determination. Each of us
have a folk logic that may only fuzzily obey the classical logic.
Our logic schema are the rules of connecting premises into conclusion. Premises are
pieces of knowledge, ideas, which represent some unit of meaning in some way qualified by the
phrase. These ideas are joined by a rule of logic and concluded. The personal logic may be
skewed from classical logic, but each person uses their logic that is familiar, convenient and
available. And the premises may also be distorted from the “truth” towards what the person
believes as true at that moment. Even with fuzzily distorted premises and an “illogical”, most
people get along in the world. We will discuss later the styles of distortion that plague most of us.
For, let us focus on the principles of conceptualization and their dynamic transformations
The concept has a root group that characterizes the identity element for the concept. It is
the central idea that without which it would not be that concept. The word for the concept is the
name of the matrix of all the ideas that are related in a weighted way. The word represents the tag
for the generic representation of the idea. The word is like the eigenvalue of the conceptual matrix.

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 Not all concepts need to be linguistically formulated. Many concepts are visually or
kinesthetically formulated as well. Recipes could even represent a taste concept. Behaviors and
skills are also manifestations of concepts. The concept is the related ideas. An idea is a distinction
into a particular identity of a meaning. Ideas are the root representational elements that relate a
qualitative distinction. Concepts have many levels of distinction, but grossly can be divided into
more concrete and more abstract, pleasant or not pleasant, more true or less true, experiential or
semantic. Each concept has a semantic timbre that further qualifies it into distinction. Semantic
here relates to representational meaning.
Concepts can represent things other than ideas. Concepts can represent a structural or
functional relationship of the dynamics of objects. Concepts can be a analogical model, a
schematic, a mapping, anything that abstractly represents a identified boundary of meaning. Ideas
are the most common units of concepts and are the mental images that tag the meaning. Concepts
can be added, subtracted, and mixed into new concepts by reason. Each concept has its
transformational rules that determine its properties. Awareness can blend the concept of redness
on the mental image of a corvette, and call this concept a “red sports car”. That is different than
the concept of a blue bicycle. There are conceptual similarities, e.g. they both are colored, and
they both have wheels and both are used for transport. The concept is distinct, but generic. A
concept is not a red sports car, but “a “red sports car”, the meaning behind the articulations, but
not the object necessarily behind the meaning. The concept represents the generic set of properties
that define the particular prototypical class of the conceptual object.
Concepts allow us to consider many meanings tied together into a complex set of
meanings. These meanings can include the functional operations of the conceived object in time
and space. The concept of a “combustion engine”, for instance, can include its way of performing
and the intricate mechanical processes that we are capable of comprehending. There are many
potential conceptual principles that we could understand (or at least acknowledge). Our grasp of
the concept can be concretely focused on an object we prototype into imagination as a
“combustion engine”. This may be the pictorial image or a word associate with a “combustion
engine”. Certain feature of typicality may of may not be noted depending on the degree of
resolution onto that concept that we ask. Car mechanics may be able to more complexly describe
the concept of “combustion engine” than the average housewife. The complexification of a
concept is a skill that we develop depending on our interests and talent.
A “word” or a “picture” or “moving image” may be common initial presentations to
awareness as representations of a concept. The concept may actually exist in the world, like that
particular combustion engine, but a concept is the representation itself used to symbolically
associate the tag with the meaning. A first order concept is a concept that directly represents a

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concrete object that exists in the world. A second order concept is the generic prototype, or more
universal image representing similar objects in the same class. A third order concept is the idea
that relates multiple objects or attributes together based on their principle tying them together. A
fourth order concept relates pure principles together into a concept.
The dynamics of concepts requires an object, like a perception or memory of a physical
object, an idea, or a principle. The initial dynamic is the identification of this object. Identification
is the categorizing of an object into a class of unifyingly similar objects. Awareness scans for
clues to categorize into probably this object behaving familiar or not. We each have degrees of
comfort for allowing a particular object to be recognized as its conceptual representation. Our
tolerance with not knowing and our pressure to know or to think we know drives our willingness
to pursue or not a concept. Knowing a concept does not mean we know the truth of that concept,
or the implication of that concept. Knowing a concept is often equivalent to knowing the name or
remember a tagged image of the concept. If we remember the representation for the concept, then
we sometimes may say we “know” the concept.
Truth and implication may far from our minds because we know the name of the concept.
“Do you know mathematics?”. “Mathematics” is a concept which we may be familiar, so the
answer is yes, but….I don’t “know” mathematics, i.e. I don’t know the truth and implication of all
(or even some) of mathematics. Yet we use what we know and can get by.
We can do math without understanding the truth of math. We can add one plus one and
think that the answer is two. We “know” that one and one is equal to two. But what is “one”.
Even knowing the truth of one is fallible. Every thing I can think as “one” has a rather indistinct
boundary. Even “myself” has billions of other organisms within it and my own cells slough off
continually. One apple is quite different than one orange; One apple plus one orange are not two.
There are rules we ask for mathematics, assumptions that we make to guide our ignorance. We
can come to know a concept with a reasonable degree of truth, and we can get comfortable with
the not knowing the truth. These rules and assumptions, reasonable degrees of knowing and levels
of comfort are part of the very dynamics of conceptualization.
In concept formation, the identification into a class allows the concept to be played with
virtually as well as practically. More information can be gathered until a more tolerable comfort
with the another identity occurs. The momentary contexts, the motion of the information changing
through time and space, the typicality, the further probing of our senses to add data, all add weight
to our belief in the ”truthfulness” of the identification. This identification occurs relatively
instantly and automatically to a degree, and can be focused for further identification.
Not all concepts are stimulated by the identification process. We can set out to think and
compare ideas and develop new concepts. We can create concepts. We do quite frequently. And

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we steal concepts from others. Concepts are bits of qualitative information of data and operations
identified by their qualitative bond. Perceptions and conceptions are the two fundamental types of
objects that move on the field of awareness. The dynamics of these objects on field of awareness
depends a lot on our reaction to them and the direction we will on them. This is especially true
for conceptions.
An object/event enters our awareness. Upon perceivable contact, we experience a
pleasurable or non-pleasurable feeling or indifference. Awareness can either hold that object in its
attention or move attention away or not care. We can then move onto identify the object and act
on its meaning, representation, and comprehended implication. There is a rigidity and flexibility
in holding onto a meaning. Each of us reckon with this. But every object (that is not physically
impressed on us) entices us to hold on to it in a certain way, and to let go. We also get into habits
of reacting to objects reflexively. Disregarding extraceptions for the moment, like in moments of
meditation, we can see our attending to a thought and allowing that thought to seed many, many
more thoughts. A “thought” is a phrase of meaning made aware. These thoughts connect to other
thoughts through association. The association can be automated or directed and tend to be induced
on a mixture of our past conditionings, the nature of the cue, and our intention. Thoughts are
presented to awareness and are thus objects. Thoughts are conceptual experience, that is,
awareness of ideas changing over time. Thinking is what we do with thoughts when applying rules
of transformation.
Conceptual rules of transformation are private, though they can be socially inspired or
demanded. Our private rules are our own particular way of identifying concepts and reasoning
with them. Much of our propositional conceptualization is governed by socially conventional
semantic and syntactic rules. A declarative sentence is pattered after “An object with these
attributes and relations transforms like this”, where a subject with its adjectives are verbally
moved with these adverbs with this impact on an indirect or direct object. Propositions are the
conceptual building blocks of language. They allow concepts to be articulated in meaning ways.
Propositions often have an arbitrary relationship with the concepts that they represent.
Other than onomatopoeias, words that sound like their meanings, words are not direct analogues of
their representations. Some concepts are more analogous to their perceptual inception. A “cube”
for example sounds nothing like it is. An image of a cube looks like a cube. We can imagine a
visual image of a “cube”. To a blind person, the image may be kinesthetic. We also have a purely
abstract ideological conception of a hexahedron with six equal squares as faces. We transform
these propositions and analogies to understand and create meaning.
Upon recognition of the perceptual and/or conceptual identification, the will moves to
further hold onto, avoid, or maintain disinterest to the object (including any gradation). The

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object becomes tied with memories of similar objects in similar circumstance and reason, in
evidence for the attempt to pursue or avoid the experiential object. The encouragement of effort
in this pursuit is called attachment—the conditioned projection of past associations onto a present
object and the intended expectation that they will transform as desired. The initial taking interest,
lends attention. With further attention, the object occupies the field. Many objects could compete
with this one, but the will can hold onto this object or let it go. This is the beginning of disciplined
thought and of obsession. Disciplined thought hold the thought and performs directed operations
on it; Obsession comes from the pressure of thoughts entering the mind-field without direction but
through force of habit and leaves awareness victim to its momentum. This first instance of will –
to attach (and how to attach) or not to attach a preconceived notion onto the experience and
mistake the notion for the object itself. This begins desire and karma and further pressure onto
the mind-field.
The perception or conception is played with through the tools of the intellect. Awareness
enters direction for the information to be processed as such. The information is processed and is
returned to the field. We say to ourselves “two plus two” and “4” appears. We can build our skill
in particular intellectual tools, but these tools must be available. As our intellect develops, we can
get the ability to more reliably process information. We can direct these functions and perform
them, but the answer is presented to awareness as if flashing onto the screen after being entered
into a computer.
We can, for example, direct the awareness to consider the inductive implications of the
principle at hand, or the deductive implications. We can analyze the object, synthesize further
implications. Our reasoning abilities rely on the direction of the will to direct the chain of thought
as such. Our will induces the mind to present an answer; upon that answer, we direct the chain of
logic forward asking for another answer. We consider the legitimacy of the answers and evaluate
the concepts put forth in our thoughts. Reason uses techniques of bringing forward conclusion.
The conclusion is evaluated and re-reasoned and re-answered. Awareness directs the intellectual
tools to perform functions on the experiential objects.
Closely tired with reason is fallacy, illogical and untruthful ways of reasoning. We will
discuss particular styles of fallacy in greater details while focusing on the deviations from
qualitative experience. Experiential reason is the operations we perform on concepts. Humans are
not given into our awareness (a priori or a posteriori) objectively true and purely logical reasoning
ability. We do have a sense of our own subjective truth (experiential semantics) and personal
logic (experiential syntax). Experiential semantics is the awareness of the meaning correlated with
our subjective truth. Experiential syntax is the rules of operation that we use to correlate these
meaning together. These are the focus of this study.

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 Awareness relies on “rules of inference” or reasoning schemata to move or respond to
experiential objects into transformation. Awareness induces the identified object into
reconsideration. The perception or conception, following these rules of inferential induction,
draws conclusion from evidence at hand. The inference can be a step wise process applying one
operation to the objects, then another, eventually to reach a conclusion. The inference can be
moving from particular instance to a more inclusive principle; this is called this inductive
reasoning. If the inference moves from a more general concept to a more specific instance, we call
this deductive reasoning. Inductive reasoning moves from a lower order concept to a higher order
concept, whereas deductive reasoning moves from higher order concepts to lower order concepts.
Some reasoning proceeds from sense objects and their observation into a concluded
principle; this is called empirical reasoning. Some reasoning is based primarily on conceptual
relations; this is called rational reasoning. We develop these fundamental styles of reasoning
socially, conditionally, and intentionally.
After we perceive, identify and conceptualize an object, we apply syntactic operations to
grasp its potential perceptual, conceptual and volitional implications. We act often based on this
grasping. The syntactic operations on concepts are often grammatical and logical rules applied to
the words that represent the concept. The syntactic operation becomes and the verbs and
predicates acting on the proposition of the concept. These operations occur and transform on the
field of awareness, not through the spoken word or on the piece of paper. They are strongly
correlated with the social convention of language, however the rules we use are our own rules and
the operations our own as well. We do have constancy and yet we do not require it to ourselves as
does our social language.
Our bias is weaved into these rules. We have our own “abstract-rule schemata” that we
apply to our logic. We have compatibility and incompatibility rules, and domain specific rules; we
have rules for our rules. And we have a level of compulsiveness while applying them and a level
of confidence in believing the results. We have errors of apprehension, processing,
comprehension. And we have a certain reliable accuracy for these as well. This allows us to build
skill and achieve our level of understanding and wisdom.
Skill and wisdom, however, depend not just on our perceptual/conceptual accuracy and
bias, but also on how we manifest our intention based on these into manifestation. Volition is the
link between wholesome and unwholesome karma. There are many forces acting within the field
of awareness. Grossly, forces can be divided into extrinsically or intrinsically originated forces.
The forces derived from physical and social objects and operations are the extrinsically originated
forces on the field of awareness. Those forces that originate as part of our own intention and
ensuing field tendencies are the intrinsic forces.

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 Intention is a prime mover of objects on the field of awareness. Intention is performed by
awareness inducing a change. Thinking is the intention transformation of conceptual objects.
Intention goes beyond thought, it extends into action. Awareness can actuate objects beyond
perceptions and conceptions. Awareness can induce behavior and change the world.
Awareness is the controller commander that through the sensory feedback moves the body
and physical objects, manifesting into the world. We will leave the dynamics of the physics to the
physicists, behaviorists, and neurophysiologists. This study is focused on the dynamics from the
frame of awareness, so we will focus on the how the field of awareness contacts, effects and is
effected by the body and world.
As awareness engages into contact with an object a disturbance in the field of awareness is
created. This blends with the field tendencies of awareness to add to or resolve further disturbance.
The nature of this contact, the intention behind it, is the greatest effort in the disturbance. There
are consonant and discordant disturbances. If the intention leads the field away from meaning and
value, more disruption is likely to ensue. There are immediate and long term repercussions into
the field based on the nature of the intention of the contact and the causal effects that ensue from
the contact.
Propagating the contact like a seed, awareness allows the seed to take root as a
conditioned way of contacting similar seeds. The will can also nurture the growth of the result of
the contact; this will often lead to further or lesser disturbance in the mindfield depending largely
on the qualities of the intention.
Intention can have firm control or gentle control. The grip can be constant or intermittent
and is usually based on the application of a conceptual rule. Control is not just about the strength
of the grip, but the direction, so to speak, of the grip, about the intended principles that direct the
control. The control can be sensitive to feedback or more insensitive. It can be stubborn or lazy;
stern or understanding, confident or clumsy. Volition is the way we create change towards the
way we want things to change.
Volition can induce many changes into the field of awareness beyond the immediately
intended one. The way we choose, not just what we choose to contact and transform induces a
change. Our grip and control is often very clumsy, and even with “good” intentions, our field can
get very disturbed. And sometimes (often) the result of our choices outweigh our expectations.
We don’t fully realize the consequences of our choices until we experience the results. It is the
wisdom eye that keeps us on path and the disturbances at a minimum.
The wisdom eye is the insight of intuitive comprehension, which helps our perceptions
and conceptions to correlate with a reasonable degree of truthful meaning and value. When we
comprehend the meaning and value of a perception or conception. This comprehension can be an

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insight on any of the dimensions of awareness and includes a focal and gestalt perspective of the
implications.
Awareness tends to respond with patterns familiar to it. Given our intellectual capacities
at any particular time in our life, we tend to choose the ones we tend to choose. We develop
perceptual, conceptual, reasoning, volitional, comprehending schemata that tend to respond to a
cue. The identified input tends to trigger a conditioned habitual response with the option to be
creative. Experience has an automation function that processes information under the supervision
of awareness, and this may be intervened into a new creative induction of control.
The automation function includes the drive (program) to use a correlation of past
experience to influence the intentional reaction in the present moment. This correlation is the
impact of the past experience and memories into the present field. These field tendencies
impulsing awareness to behold and transform in a similar light, filters the insight to comprehend
differently. This filtered evaluation skews the intention. And the field tendencies also move our
reaction schema forward in characteristic ways. The skewing triggers a skewed response. The
ensuing moment field tendencies yield to the momentum of the skew and allow the object to be
moved and contacted in this karmic momentum space.
Our field state at any one time will determine much about the perception and conception
and use of the object. Sometimes we are especially focused in a physical-etheric space in contact
with our body or the world. Each field space of awareness captures attention to a certain degree
and we dwell there sometimes ignoring other subspaces. The visual mode may predominate, or
the auditory or the conceptual etc. Each field space develops patterns of processing. These ‘suck
in’ the information into it’s cognitive processing patterns, and react in schematic ways habitually.
Those who are sensually more oriented tend to react in the perceptual dimensions more,
attempting to experience and express perceptual objects. Some use representations and symbolic
expression as a primary mode of experience. Others prefer direct insight as the primary mode.
Perceptual objects include sensations and feelings. Conceptual objects include thoughts and words
and music and art. Awareness manifests primarily through the karmically impulsive field of
awareness that it is fixated on, and through our hopes. The field of awareness relies on
teleological causal forces on every dimension. A hope guides our intention towards the intended
direction. The perceptual field fills in gaps of missing perceptual spaces. Thought can be oriented
towards truth. Many objects in the field of awareness have been intentional directed, a motivating
force behind them that is purposeful.
Each of us develop habitual tendencies of motor and moral schemata. These cultivations
are the primary volitional endeavor of awareness. The will wrestles with the force of habit. The
habit is the conditioned reaction automated to respond to the identified-object stimuli. The will

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rudders the object into an alternative transformation, changing the further course of the object as
hoped. It takes time and many attempts to master the physical coordination of the body.
Repeated intentional attempts tames the body into cooperation, into skill, into grace. The same
battle occurs on every dimension that volition has the potential to influence. Clumsiness tends to
eventually give way to a more skillful way. This more skillful way eventually becomes automated,
saving the intention for special considerations. Attention is available to induce adjustments onto
the objects. The adjustment is an induction that steers the object given the wind of the past
conditioning. The automated tendency is to grab and release as conditioned, given an identity
stimulus; the intention tries to grasp and release as planned. This current experience will update
the next automated tendency. The manner of contacting and hoping to transform objects thus
influences events by initiating a future tendency.
Motor schemata develop as we wrestle with the coordination of our physical body. We
need our body to fulfill needs and manifest hopes. The minute nuances in controlling this
physical vehicle is astounding. We have sensory gauges built into many areas to help feedback
further control and fine-tuning. We eventually can not only move our body, we can use it to
express our feelings, concepts, intention. Our behavior eventually becomes a vehicle of our
opportunity and responsibility. Our choices to move and determine a dimensional existence
beyond our personal space, will have real consequences in the world and onto the field of
awareness.
Humans have shown their complex ability to finely manipulate their physical apparatus.
The body must be driven to move. Most movements reflect an intended reason and an effort is
required. This force of effort is vectoral and is proportional to the capacities of the person and the
willingness. Over time, patterns of these efforts develop into our moral schemata. Early and
immature, a being is unskilled and unsure in movement seeking to learn more. With continual
effort, skills naturally develop. Reactive motor schemata transform with experience either into
habitual conditioned responses or skilled intentional efforts to use our body; They evolve or
become extinct.
Moral schemata develop as we use our ability to control our output through our choice and
behavior. These qualitative patterns of choosing develop into the very themata of our personality.
Choice is the inductive effort to transform our experience. Thematic patterns of choice develop as
we pursue our moral principles. These themata can be either fundamentally resonant or disturbing
for the experiential field. Personality disorders are examples of these disturbed themata.
We have many diverse inputs onto the field of awareness, all of which create a tension on
the equilibrium once contact is made. That tension calls awareness to pay attention. Once
attended, apprehension is possible; Once recognized and identified, the input tension develops as a

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feeling of pleasantness, unpleasantness or indifference is attached to the stimulus, primarily based
on past learned (karmic) conditioning. This promotes the tension on the field into a particular way.
This information is then conceptualized as to its representation of value, meaning and implication.
The intention then considers the potential implications of the concepts brewed forth. The nature of
the object-stimulus, the contact of the awareness with that object, the attachment of the past
conditionings brewing feelings towards or from that object, the conceptualizations and reasonings
ensuing, are the primary initial dynamics of objects on the field of awareness.
Let us consider, for a moment, the object stimuli that are engendered by bodily cues,
namely “emotions”. These objects are especially potentially disturbing to the equilibrium. There
are two main types or phases of emotions, perceptual and conceptual emotions. For now, let us
focus on feelings that are immediately perceivable and non-conceptual. There are many flavors of
these non-conceptual feelings that are available to awareness. These are primarily reflective of the
nature of the object, the contact, the immediate reaction and the past conditionings to react as such.
The object of the perception in this case is a physiological state that is either the source of the
perception or a result of triggered response to contact with the object imbued with the conditioned
tendencies of response. Regardless of the instigating source, the result is a perception the
qualities of a feeling.
Like all experiential objects, feelings are either accurately perceived, or inaccurately,
valued in a particular way or not, and attached to and further propagated or let go and dismissed.
The accuracy of the perception is based on the loudness of the cue, the attention and the holding of
attention on it, as well as the clarity of the field state of awareness itself at the point of contact.
Not all feelings are clearly perceived in their fullness. Each feeling as an amplitude and a value
that is dependent of these aforementioned processes. Many feelings remain on the sub-threshold
of awareness. As they cross this threshold into awareness, they achieve a point of contact. This
point of contact is the window into awareness. This window can be small or large, dirty or clean,
attractive or unattractive. This window is the place in our experiential space that we begin to be
aware of our feelings.
These particular body state types of feelings can be pinpoint perceptions of a particular
stimulus or a macro-perception of a pattern of bodily stimuli. We can feel a pin prick or we can
feel the results of adrenaline flowing through our blood as it contacts particular bodily organs and
triggers them into a concerted response. The heart can race, our breath gets tight, our muscles
contract, our palms sweat. These physiological patterns are the raw material for the conceptual
label we project onto them we call “fear”. The field of awareness, prior to the conceptual
representation, is aware of our bodily states that can be composed of a multitude of physiological
parameters apprehended as a field state at the point of contact. Hunger, anger, sadness, anxiety,

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joy, satiation, calmness are complex state that awareness mereotopologically appreciates prior to
conception. These perceptions are apprehended and can drive us prior to our conceptualization of
this process. We need not call it “hunger” to be aware of our hunger. Hunger is not a particular
one feeling, but a pre-conceptual set of state parameters that is apprehended. It easily is
conceptualized, but has a moment before representation that is perceived as a connected state of
parameters with the conceived meaning “hunger”.
All physiological drives occur primarily in the background cuing automated responses to
handle the cue. At a threshold, these cues start leaking into awareness. This is the point of contact.
The point may literally be a set of points acting in concert, but they enter awareness as a region of
space outlined by the feeling(s) perceived. The unifying factor is often the conceptual
appreciation of the interpretive meaning/implication of the feelings. Feelings are neither true or
untrue, nor right or wrong; they simply exist as a presentation to the field of awareness available
for interpretation. The interpretation and the ensuing choices to pursue or not these feelings are
the beginning of morality and these determine the weight and further direction of the object. We
can induce feelings to snowball or be curtailed.
Moral schemas give weight and direction to our sensations, drives and concepts. Weight
is a measure of the force that on object exerts in the field of awareness after the interpretation of
contact. With contact, the mass of the object changes the field characteristics of awareness. Other
objects, including our behavior, are influenced by the perception of this directed weight. Our field
tends to either want or not want that object once the feeling is perceived. After consideration the
object is further wanted or not. Morality begins with the intended choice of pursing or not pursing
objects in the field of awareness. This choice can depend on the impulse of the drive of the object
onto the field or on the teleological pull of a conceived principle to resolve the tension.
The mass/qualities of the object, the impulsed tendencies of the field of awareness, and the
intended conceptual principles are the categories of the forces that influence our choices and
determine our accommodation of the object into our moral field. Some objects, like physiological
drives, are especially strong at particular times. The impulsed weight of these objects overwhelm
our intention and move us to pursue the resolution of the tension created by the drive. The will
attempts to rudder the drive towards an accepted conceptual principle that represents a
compromised solution between impulse and intention.
The capacity of the will strength is a measure of the ability to resolve the tensions on the
field of awareness and to create more resonant fields. Inductance is a measure of the willingness
to resolve a change in the field of awareness. Inductance is a measure of our intention to direct our
capacities. Inductance and capacity are primary influences on the manifestation of directed change
and are our moral schemata.

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 Capacity includes our pieces of knowledge that we “know”, our rememorable conceptions,
as well as our skills to transform objects. Skill is a trait of patterned transformations that have
been conditioned into the current field tendencies of experience and can be called upon at will.
Capacity is our potential voltage/pressure/force that we have available for expression to change
objects in particular way, to move our experience qualitatively. Objects, including our behavior,
change in our experiential space because of our influence on them. Each of us have the capacity to
readjust upon disturbance on the field and each of us co-create our field with the given objects.
Our capacities are our working schemata that potentially transform our experience. Our capacity
can be more or less valuable and meaningful.
Given our capacities, our conscientiousness in bringing the intention into expression is our
moral inductance. Inductance is the holding of the field in a particular way in order to influence
the objects in that field. The particular “way” of the influence is the direction of intention, the
moral bulls-eye of the induction. The induction urges many objects in its force field to move in a
particular qualitative direction in relation to the vector forces of the flux. Directed behavior and
thought are the induced activities of the body/mind influenced by these morally principled lines of
qualitative flux. The field state create by inductance, aligns our dimensional fields of awareness
into an intended resonance pattern of directed field tendencies. Inductance holds our feelings,
thoughts, behavior aligned with a pre-ordained conceptual principle. The inductive field can be
stronger or weaker, steady or alternating, accurately directed or misguided, congruent or
incongruent. Congruence is a measure of the isomorphism of a principlizing intention across the
dimensions of awareness.

The world and society are external influencers of the inductive fields onto awareness. The
feng shui of the environment is not only a source of experiential objects, but also of experiential
field influences. The scenes and objects sourced from the world cultivate certain field patterns.
These environmental patterns of inductance are perceptual, conceptual, intentional and physical
and are pressures from the world impressed onto our experience. Natural objects induce
perceptual and conceptual influences; other sentient creatures also have intentional influences. An
object or scene or behavior or event can move because of the intended effect of qualitative
influence onto our field.
Parents induce a moral field that influences the child’s personal moral field. A moral field
is the potential extension of choice into directed change. As a child’s a priori and learned
capacities grow, the parents extend the moral field to include the potential for farther reaching
choices and transformations. The field is the potential space for the choice. The parents urge their
child’s choice into a certain direction, setting limits for those choices and opportunities for the

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expression. The pressures of other people’s intention are great inductive forces in our lives. These
societal pressures often induce the will into a conceptual submission.
Social norms are conceptual matrices of preferred transformation. They are
representational standards of expected thoughts, feelings, and behaviors. Often these norms are
put into words, and they are most often put into our expectations. Social norms are the expected
patterns of change for a person to align in resonance with the societal field. Social norms are not
necessarily normed with “Real” right or wrong, true or false. They are the norm from the
conceiving field of awareness believes that society (or a member) holds as true or right. People
often choose to align themselves or not, with their conception of the societal norm.
Society cultivates patterns of necessity for learning patterns. Children are schooled in
speaking, reading and writing, mathematics, history, ethics, science religion and tested, rewarded
and punished. We are socially conditioned to develop patterns of experiential transformations.
Some fields of awareness are more or less receptive to the social pressures onto their space. We
develop complex reflexive and reactional patterns that augment or diminish the influences of these
societal pressures. As we mature, we can cultivate transformational skills based on an equilibrium
between the societal pressures and our personal comprehensions of righteousness. We develop
complex moral and ethical principles that induce our aspirations towards betterness.
Principles are conceptualizations of how and why we choose to transform. They represent
meanings tied around a root idea that unifies the principle. Moral principles are the concepts of
rightness that guide our choice in relation to our own field of awareness. Ethical principles are the
concepts of rightness when considered in relation to other sentient beings. Thoughts and behavior
are “judged” by its direction towards or away from the principled direction. The potential moral
field comprehended by awareness induces a pull to choose from the matrix of moral principles
aligning that field. These judgments feed-forward into our experience of the ensuing moments.
Dreams are an experiential space that has different dynamics for objects than when awake.
Objects often reflect the awake experience and seem the “same as” when awake. Objects do have
luminosity, sound, sensations; There is still thinking and feelings and as sense of extension into
space. Mass and gravity have different properties. The will has different opportunities for
expression. Time can shift to previous eras, and dead people can still exists. The rules of
objective transformation can be different from dream to dream. Even our moral principles have
different obligatory restraints. Dreams allow travel and motion to have unique experiential
dynamics. Our body is seen from a different perspective as are our thoughts and feelings.
Dreams also allow a different access to memories. While awake, memories are tagged
representations of past events. These events may be perceptual or conceptual and intrinsically
originated or extrinsic. While dreaming, memories come alive into the existential drama of events.

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Memories in dreams can come into being cued by the context. Concepts seem also to be
transfigured into a series of events, so that when we awake, we witness a sense of meaning from
the dream. Dreams are influenced by our subconscious pressures and our way of comprehending.
While dreaming we are aware. When awake, we realize that the awakeness of the dream was an
illusion and that now, we are truly aware of real objects.
Dreams help us to realize that our field of awareness, no matter how real events seem, can
be fundamentally illusory and misconceived. No perception is sure of its reality. Every moment
of experience is laced with the possibility that all is not what it seems to be. Even our very
comprehension of our existential reality and all its dynamics may be askew. We each are askew
and deviate from the real and true into the delusory and illusory.
The dynamics of experience concerns how we eventually comprehend and transform
objects on our field of awareness. As the field of awareness is multi-dimensional, the dynamics of
the objects occur in different spaces connected by our attention and effort. The perception,
conception, comprehension and volition of experiential objects on all these dimensions are
influenced by our a priori apparatus, the world, our capacities and the influence of our field
tendencies, and our directed intention.

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Deviations from Qualitative Experience: The Styles of Suffering and Fulfillment

Complex Differential Geometry of Experience

To know a deviation implies a knowledge of the right way. In this treatise, the
right way will be relative to different norms, namely an objective quality and truth, the
egoic value and meaning, or any applicable social convention. Objective truth is the
reality as it is and not necessarily how we comprehend it. Egoic truth is how a particular
ego frame comprehends the existence of a quality. A quality is a perceived unity
representing a discrimination. This discrimination is self-evident perceived distinction.
The egoic quality is the conceived distinctions of a recognized object or event from the
egoic frame of reference. A social convention is any outside standard of norm that defines
the “positive and negative” directions for the quality. How and why we deviate from
norms creates the full spectrum of sentient endeavor.
Ultimate Objective Truth is very difficult to determine and will be considered to be
beyond human comprehension in our current understanding; and like infinity, only
conveniently, asymptomatically approximated. Sometimes, from the experiential frame,
an object or event is verifiable beyond a reasonable doubt. Objective truth will be
considered the objectively verifiable facts that egoic awareness correlates reliably with the
existence of objects or events. Ultimate Objective Truth is the actual truth as it really
exists; experiential egoic objective truth are the verifiable facts conceived by awareness .
Experiential egoic truth is the apparent subjective truth at the moment given the evidence
at hand. Egoic subjective truth is the most truthful comprehension and this will set the
bases for this study of the egoic vectoral expansion of experiential quality or truth.
Scientific truth is a form of social convention that offers a standard of reliability
and validity. Science can help us discover the existence of facts and their transformations.
Science is challenged, however, when it comes to quality of experience issues. Awareness
can appeal to the processes and conventions of science, yet from an experiential frame,
the “truths” of science are semantic and mathematical constructs and models that reflect
objective reality. Constructs and models are not truth, but a conception of truth. (Egoic)
Truth will be considered as that which is comprehended by the experiential frame in its
utmost depth, cleverness and clarity, with insight into the existence of an object, event,

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value or meaning. This egoic based truth frame can be related to any perception,
conception, social convention or some external standard of correctness.
Every perceived event has the potential for accuracy or deviation, as do
conceptions and comprehensions. The objective truth of a perception is the sensation as it
is. The objective truth of the sensation is the object as it is. A correctly perceived
perception means that the qualities of the objects and events are available to awareness
and are accurately representative of the sensed object. An incorrectly perceived
perception means the perception does not correlate with the sensation, or with the object
as it is. An illusion is a falsely perceived perception and can occur at many levels with all
the sensory modalities. Perceptual illusion occurs throughout our experience and has
many etiologies. Falsely conceived conceptions are called delusions. They also, are
vastly immanent in our experience.
Once a perception is represented by a conception, the fuzziness of truth is
exemplified by the semantic symbol we called a proposition. A proposition can only
correlate with an event. We believe that the proposition represents the object or event, but
a representation is an approximate correlation. The “word is not the thing”. A proposition
is not an event, but a degree of membership into a conceived representation of an event.
Conceptions can only be representations of perceptual (intraceptual and extraceptual)
events; Externally perceived events are only correlations with sensations and sensations,
correlations with Objective Reality. Conceived truth, since it is a representation of a
correlation with a correlation, is a fuzzy set of graded membership into a correlation of a
meaning. A measure of the strength of belief of the correlation of a conception with
“Truth” is called a conviction.
Perceptions and conceptions are not just true or false, but also valuable or not in
some way. Objects and events have attributes and utility and their experiences are
fulfilling or not. Every object or event, and our transformation of them, cultivates life to
flourish or to suffer. A central basis for the experience of an event is whether that event
disturbed the field state in a good or bad way. Right (in the sense of correctness) is a
congruence with truth; Good is a congruence with value. Experiential objects and events
are evaluated according to the egoic norms of true and good. An object impinging on our
awareness has a level of egoically perceived truth and value, fuzzy though it is. In this
fuzziness, decisions are often made not according to the deepest sense of truth and right,

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but from chosen, impulsed or compulsed, attachments to misperceptions, misconceptions,
misunderstandings, and negative intentions. This is a study into how we skillfully come
to know and manifest the experientially good and true and how we deviate into a way of
illusion, delusion and suffering.
Awareness, as a field, has state parameters whose phase states can be accurate or
inaccurate, valuable or not. These state parameters are the perceptions, conceptions,
conceptions and volitions that occur on the field of awareness. A “positive value” for a
state parameter is measure of its magnitude (extent of the quality’s existence) as weighted
by the field tendencies of egoic awareness and insight of meaning and appreciation of
value at that moment. The values of the objects or events are apprehended and implicated
by awareness further inducing change in the course of that object or event, as well as
inducing future field tendencies for awareness. The future space of awareness is partially
determined by our present considerations of the quality at hand.
A quality is a distinct property that is cognized by awareness. A quality can be
accurately represented and skillfully utilized by the functions of awareness or quite the
opposite. Our perception, attention, recognition, identification, conceptualizing,
evaluation, comprehension and intention are skewed from their full potential. This
skewing creates the spectrum of neurotic and psychotic patterns that develop into persons.
The skew can either be towards the untruthfulness or un-valuable way. The deepest and
most fulfilling are the most true and valuable. Thus we will coordinate the dimensions
around the bases of quality and true.
The field of awareness is disturbed by the accommodation of objects and events.
This disturbance can propagate further snowballing disturbance, or awareness can move
towards a new equilibrium. A state of non-disturbance means that awareness is free from
the snowballing disturbance that comes with poor concentration and inattention,
misperceptions, misconceptions, miscomprehensions and negative action. The
snowballing is precipitated by awareness’s belief that our representation is real and true,
when it fact it is quite distorted. This clinging onto a false or disturbing representation
beyond the moment of need is called negative attachment. Negative attachment is a
measure of our mis-convictions -the force of mis-belief that is warped into our future
potential mis-evaluation.

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 The object interacting on the field state of awareness at a moment has a resonance
with sense of truth and value. The objects and events (parameters) of awareness are
eigenvectors with eigenvalues that determine the state of the eigenspace of the resonant
field. The fundamental upright eigenspace is the state of calm-abiding and insight upon
the beholding and actuation of objects or events. Awareness deviates from this
eigenspace into our unrest and lack of insight.
The coordinate system for this model will represent the eigenspace of experience
with the following bases: Awareness will be the dependent variable and thus “y”-axis; the
“x”-axis is the subjective (space)time variable. Awareness is the sum of all attended
qualities at an instant (time-space of here-now). Awareness over time is Experience. Like
charge, awareness has a positive or negative state. A positive state will be the amount of
quality of the vector of awareness. A negative state has the opposite quality. The
“truthful experiences, valuable or not, will be considered “Real”. The “untruthful” can be
represented by a deviation from the real dimension into an “imaginary” dimension. This
imaginary dimension represents the complex deviations from our real experiential
eigenspace.
“Imaginary” as we are referring now, does not mean “that which is created from
our imagination”. Imaginary refers to a mathematical way of representing a vector space.
The Real vector space of awareness described above, represents now a new x-axis, with
the y-axis now representing the imaginary dimension. This model allows us to use
complex analysis to describe our experience.

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 Topologically speaking, experience is a complex manifold. The Real dimension of
the manifold have true values; The imaginary dimension is the non-truthful qualities
cognized or transformed by awareness. Awareness flows continuously over time into our
experience, yet our awareness is interrupted by periods of no awareness. “No awareness”
is like a “null space” or a “kernel” of abstract algebra. The null space is an instantaneous
gap that can be a hole into another independent dimension. While we sleep, go into coma,
space out, we, only upon retrospect, recognize a gap in our awareness. The memory is
weighted as more distant somehow, but still immediately preceding. The topological
surface of the complex manifold of experience is continuous and smooth within its
boundaries, but has “points” that represent a null space opening or kernel of seemingly
momentary discreteness.
Experiential space is that which has the potential for the occupation of awareness.
Experiential time is the impetus for one moment to carry into another and is the potential
of duration. An experiential time interval is a span of experience with an ordered
sequence of continuous moments now carried into discrete memories of continuous
moments. Time is the force that moves experiential objects from the present into the
further present. A time rate is a measure of the change of moments passing or extending.
Time is the duration space, or integral, of past, present and future events.
Our very experience of time and space can be torqued into the imaginary
dimension. We can experience a space that does truly exist, though we believe it to.
Dreams are an example of such, when we truly believe with full conviction that we are
awake, though in fact (based on our awakening) we were dreaming the experience.
Sentient creatures like humans get lost and insecure in a complex possibility of not-
knowing.

Experiential Disruptions of Impedance, Capacitance, Inductance, Voltage, Energy

and Current
The surface of experience is the flow of awareness through an eternal moment
contacting objects and actuating response. Awareness is a field state watching many
parameters, actuating a path by driving our body and mind towards greater value and
understanding. A feedback and feed-forward control mechanism allows awareness the
fine-tuning it needs to move the objects skillfully in its field. In any intended path, the

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name of the “shortest” distance between two experiential points is an experiential geodesic.
An experiential geodesic is what a straight line is on a flat plane applied to the flow path
of experience.
If a person has the intention to go from point A on the earth to point B, the
geodesic of the territory is curves up and down mountains and adjusted for the shape of
the earth. An experiential geodesic would take into account the mode of travel, the
expense, the burden and blessing on the awareness to get from point A to point B. An
experiential geodesic need not be about travel on the earth, per se. It can occur over years
as a person pursues a college degree or any goal. The most experientially graceful
potential path to fulfilling a goal is the geodesic.
This is brought up now to make clear that the manifold coordinates of experiential
space are not based on flat Cartesian-like coordinates. Experiential geodesics can be quite
convoluted, hinting at the complicated geometry, like a leaf flowing down a stream
snagging obstacles and moving on. The flow of the stream is like the karmic field
tendencies of awareness hitting perceived objects, attaching and moving onward. The
“shortest” way down the stream is the experiential geodesic.
The flow itself can be viscous and turbulent, especially with a stronger grip on the
objects. The objects can seem impassable and offer resistance. Our skill to navigate can
also play a crucial role. Our boat can malfunction and fail. We have many possibilities
of navigational choices and potential fields of opportunities. Each potential field with
their contextual subfields is attractive or repelling to present awareness and is the field of
potential choices. To understand experiential deviation from our most graceful path, we
need to understand the potential experiential geodesics. Clichés can happen at any step of
the experiential way.
Impedance Disruptions
There are many, many impeding factors that take way from our fullest fulfillment
of awareness, but they can be conveniently organized into personal, worldly and social
impedances. Impedance is a resistance to value and meaning on the flow of awareness as
contact is made with an object or event. Personal resistance is any hindrance of our
perceiving, conceiving, comprehending or utilizing the object that is primarily causally
related to our own mind or body. If our own physical and mental mechanisms are
malfunctioning, then our experience geodesic is challenged. Our myopia may resist our

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accurate perception. The worldly condition, like fog, may also resist this perception. A
political arrest can markedly resist of choices of perception. Many paths are blocked by
resistances that require effort to flow through.
Worldly and social factors are external resistances, while personal factors are often
internal resistances. Personal factors of resistance can be divided into intentional and
unintentional factors. Unintentional factors include malfunctioning of our body and the
functions of the mind. These distinctions are important as the choice of clinical therapies
will begin here. If a person can control their disruption by learning new ways of choosing,
then the therapy can be cognitive. From an experiential frame, awareness chooses given
the resources at hand. Sometimes a physical mechanism needs to be repaired to give the
awareness opportunities. Sometimes we need to be taught to learn what we need to know.
The greater the resistance, the harder we have to try to keep our equilibrium and to pursue
value.
A perceived obstacle in our path can be impending or it can be a future possibility.
Objects can have physical mass and they can have experiential mass, representing an
inertial force that gains weight in our conscious field. This weight has resistance to our
effort. The very inertial force of the object causes a disturbance in our field based on it’s
mass. Mass is a group of qualities and their potential transformations. This mass may be
physical like a car coming at you, or it may be conceptual, like a test that is coming up on
Friday. The object or event coming at us entices us to yield or pursue, or else we ignore it.
Many events require our effort to resolve the friction that the events co-create. The
greater the resistance of the object or event, the greater the effort is called forth to deal
with it.
Some events are small and some are large. The tragic death of a parent or child is a
huge event, while a drop of rain hitting our forehead is minor. The qualitative intensity of
events have an impact on the effort that will be required of us to be stabilized in a resonant
equilibrium with value and meaning. Event inertia interacting with experiential flow
viscosity influences the permeability of an intention to pursue an intended path of
manifestation. Our intention is also resisted by our lack of capacity and our unwillingness
to do so. Our lack of capacity and inductance has a reactance-like impedance to our
experiential flow and equilibrium. What we have learned and how we apply it has a lot to
do with the strength of our effort and manifestation of value experience and expression.

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 Capacity Disruptions
Intelligence is a measure of the capacity to perceive, conceive, comprehend and
create with meaning and value. Part of intelligence is related to a storehouse of
remembered experience. Lack of exposure to the knowledge, poor comprehension of the
knowledge, lack of memory, or inability to properly perceive, conceive and relate
experience can all impair our ability to learn. Learning is how we gain the ability to
transform our experience. There are many different styles of learning and varying degrees
of successfully pursuing the learning geodesic.
When presented with the opportunity to learn, awareness either shies away from or
pursues the opportunity. Curiosity, interest, politeness, patience, so many factors are
involved in the rate and depth of learning. The a priori apparatus also determines much
about the choice of pursuits along that learning curve. The stickiness of objects into
memory, the cue-ability and transformations available for those objects play a role in
learning. Learning takes place on all dimensions of awareness and often depends most
strongly on the intellectual resources of that dimension that the awareness most commonly
dwells. The intellectual modalities of learning depends on the focal points on the field of
awareness and the resources in that field. There are as many different types of intelligence
as there are modalities.
The perceptual faculties allow a certain type of intelligence. This is especially
evident through out the animal kingdom. In a very non-conceptual way, creatures learn
the value and meaning of perceptions as they experience. Each of us have developed an
intelligence to understand the meaning and values of our own seeing, hearing, and feeling.
Some of us dwell in a particular perceptual space in preference to another and this sets a
momentum into the preferred learning style. Our early learning styles cascade into our
present styles and the seed of the preferred perceptual modality is often apparent in our
learning styles.
Early in human life, we learn primarily through input originating from our sensory
modalities. Through maturity, we learn to learn by conceptual virtualization, which
allows us to consider abstracted objects and their potential transformations. Vestiges of
our early perceptual learning styles remain often in our conceptual style, as well as our
comprehension and creative styles. Children with skill in visual-spatial intelligence often
continue to develop this trend into visual arts, architecture, etc. Some are more inclined to

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learn by listening and become much more sophisticated in sound recognition and nuances,
sound topographical mapping, pitch identification and rhythmic expression. And there are
those who are very discriminatory in their touch and have a more thorough sense and
expression of balance, position, emotions and object identification. Massage therapists
and acupuncturists often have very intelligent fingers.
Intelligence is not just about isolated capacity in one modality, but also about the
integration and intelligence in all of our faculties. Many savants have a very deep
intelligence in one experiential modality at the seeming expense of their intelligence in
other modalities. They can be quite retarded in most other areas of potential intelligence.
Some people have mediocre intelligence in any particular modality, but excel in their
many skills and general common sense. Many gain an intelligence that is not based on
any particular modality, but on the ability to have insight about the weight of each
experience. People tend to become intelligent based on the space where they prefer to
dwell, but also by exploring and creating other spaces. Curiosity and interest are
important fertilizer for any learning. We tend to be curious about the objects presented to
us or that we could pursue for our perception. Learning disabilities and excellences can
occur in any and all areas of the experiential spaces.
[Definitions of common learning disabilities]
Some learning disabilities are more common than others. A learning disability
occurs when someone is expected to learn at a particular rate and depth, but is not able to
compared to others in their maturity class. Standards of basic intelligence includes
reading, writing, remembering and problem solving. School teachers might also include
many other standards of socialization and the ability to follow commands, focus and stay
on task, come up with the “right” answer, perform a skill, critical and creative thinking,
construct models and systems analysis. Learning in early life is about conceptualizing:
identification, classifying, relating and transforming, remembering, and learning to apply
the rules of grammar, thought, and behavior to our experiences.
Memory plays a large role in our capacity. There is a vast volume of re-
memorable information. Some information needs to be cued to be remembered and some
can be accessed by awareness by asking. Some memories pressure into awareness.
Memories are both state and dimension specific, meaning that we tend to remember things
better if we are in a similar mood, thought, behavior, scene. Memories are a playback of a

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previous experience and our previous experience is dependent on our original focus of
awareness in a particular experiential space. Similarity calls memories forth, as does
necessity and desire. Our brain also has to be in cooperation. Loss of the appropriate
neurological capacity is a major cause of memory loss and inaccessibility. This is clear in
brain injured patients who have memory problems.
Amnesia is the loss of memory and can occur as a result of neurological loss and
because of repression, the subconscious subduing the memory from the momentary
experience and suppression, the intentional act of forgetting and putting out of mind.
Amnesia can be anterograde, forward from an event, or retrograde, previous to an event.
Amnesia can affect primarily the short term memory or the long term and can be
dimension specific. Memories can be about a prospective event, remembering to perform
a task in the future.
The egoic field of awareness must deal with the memory that is available to
consciousness. Experientially, memories have a qualitative and conceptual component
that can have a graded membership with vividness and accuracy. Some are clear and
vivid, some are duller; some have deeper symbolic meaning, some less. Some memories
are pictures, video, sounds, feeling, thoughts, words, relations. Memories are analog and
propositional. Memory deviations thus can occur because of clichés at any level of our
body and mind involved in the original recording of the experience and the playback
features that change with age.
Memories can change because our interpretation of memories can change.
Memories are memories of our experience of an event, not a memory of the objective
details of the event. Thus memory is biased by our perceptual, conceptual, comprehensive
and volitional dimensions of experience. We view any scene through the filters of our
own interpretation, a memory is no different. Some people have a remarkable capacity to
witness objective reality with detail and precision and to remember that attention. Each of
us have to deal with the memory faculties that we are given, and we can learn memory
skills.
There are many memory schemata that one does learn to remember things. We
can rehearse a pattern of experience to further anchor the memory; we can pair the object
with a referent clue that may remind us of the object; we can prime our memory with
semantic clues that recalls a memory. Words and phrases are common memory cues,

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calling forth a memory of perception or conception by their very articulation to ourselves.
We can pay more attention to the details, be more interested, and plant identifying clues
for memory to grasp at.
We can search for a memory and sometimes find it hard to find, but we know that
we know the memory. It causes a frustration to awareness to forget. Forgetting of past
events, forgetting words, a task, a face, scene, map of the way, can bring awareness
distress and dysfunction. Dementia is the decline of our intellectual functions and is
influenced strongly by memory dysfunctions. Learning is very difficult when we can
remember and our mental faculties are failing. No matter how “good” our memory is, it is
still very limited. Even many savant memory geniuses, have memory problems in other
areas of their experience. No ones memory is perfect because our intelligence is limited
and our attended experience is contained within our capabilities.
We begin life with a form of dementia due immaturity of faculty and ignorance
lack of experience. Through much maturity, socialization and instruction, we gain a
volume of input with a degree of clarity, meaning and value. Our learning is skewed by
our conditioned field in which we dwell, our memories, and our transformational skills
that we have conditioned into our mental and physical faculties. By discovering the seed
of the learning disability, a person can build their resources significantly through the
support of insightful parents and teachers. Many learning disabilities are often influenced
by teaching disabilities when the teachers have not gained the insight into the learning
needs and styles of a particular child. Schools can greatly affect a child’s esteem in the
learning process.
Self-esteem is a being’s sense of self-worth and meaning. A child’s physical and
emotional state can influence their ability to learn. Fear of failure, attention deficit and
hyperactivity, hypoglycemia and nutritional influences, painful memories of prior history
of failing to meet expectations are among many of the influences on the child’s current
learning abilities. All learning is state dependent, and encouragement, fun and wise
teaching influence the imprint of the learning.

Inductance Disruptions
Induction has to do with recognizing and transforming objects by inducing a field
state. Induction is the willingness to move an object as intended to create a manifested

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event. Induction puts into motion or retards motion, controlling the fine tuning of objects
in the experiential fields. Induction urges forth the voltage (effort) applied through our
capacitance. Induction is like the hand on the throttle and rudder, steering the current of
past experience in the present context. Through skill, awareness learns how to create a
field state, an image, a feeling, a directed behavior, returning over time to the re-created
field state. In our clumsiness, ignorance, foolishness and wisdom we learn to discipline
our efforts from being primarily driven, to primarily driving. Induction is about the
disciplines and principles that guide our efforts.
Humans are fine examples of potential moral deviations. The moral geodesic
would be the strongest, clearest path, timed and orchestrated to manifest the principle
intended. The arrow of induction is pointed at the target of an intention; we have to hold
our target steady over time to create and pursue/avoid opportunities. We can have bad
aim, unsteady hands, unsure confidence, a weak grip, there are many influences on the
inductive field intended by our will. Awareness is constantly inducing many field states
over time, creating and taking advantage of many situations to extract and recreate value.
Even at any one moment, many objects can induce our attention and many objects can be
induce by our attention. Our urge to create and transform is at the base of induction.
We have to do something with our drives. Feelings are pressured strongly onto our
field of awareness that begs an answer. Decisions need to be made or else we get
impulsed into activity. Impulsion is a major factor requiring subduing or else there is
social consequences; Decisions to change the pressure onto our flow of awareness to
change or to create a course. Too rigid or overbearing control can lead to a compulsive
anxiety when the field state congruent with our demands. Too tight or too loose a reign
on our desires and impulsions will have implication on the harmonic resonant field. Each
of us learn to give and take control of the flow of our experience impacting with the world.
Moral styles can be rigid or flexible, tight or loose. They can be misguided or
poorly executed. Styles can be free flowing, ritualistic, lazy, steadfast. Most
fundamentally, moral styles can be wisely cultivated or foolishly ignored, encouraging
valuable and meaningful experiences or not. Moral styles are a conceptual gestalt
orientation of the choice patterns of a person. They describe the overall qualitative vectors
of the successes and failures, creations and destructions of life. Choice is the root gear,
churning the cogs of actuation, inducing our intentions into manifestation. How and why

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we choose and encourage our manifestation develops into self-defeating and self-
promoting patterns. These patterns are the patterns of inductions, holding and releasing a
qualitative control on its own experiences, seeking to maintain its own equilibrium and
cope with the impacts from the world.
Choice is at the critical point in pursuing the cultivation of schemata, habits, traits,
and themata that are valuable and meaningful. Choice is the intention to create a change.
Our future pattern manifestation is encouraged by our present and past choices. The
degree of this encouragement or discouragement is measure of inductive deviation into
self-defeatingness. Foolishness is the name for this measure of self-defeatingness and it
occurs on all dimensions of awareness. Stubbornness is a measure of the resistance to
change in the resonant direction. Our self-promotingness proves our wisdom. Integrity is
a measure of the congruence of the choice with the most self-promoting way. Hypocrisy a
measure of our deviance from the geodesic of the self-promoting way. Inductance is
intimately correlated with our integrity to hold our discipline aligned with our principles
and is a key player in manifesting our best experience. Integrity is the quality of the field
state itself held in its fullest resonance and expression, the continual returning to hold a
field state as such.
Voltage and Power Deviations
Voltage is a measure of the effort required to keep awareness moving towards a
resonant field. An object or event disturbs the field and awareness copes with this disturbs
by its strength of ability. The capacity of stored knowledge, strength of faculty, and
transformation ability are the arsenals to deal with the polar tension disturbing the base
state. Our voltage strength is a measure of our stored capacity, and our desire. Desire is a
measure of our conviction to resolve a disturbance by pursuing a needed resolution. An
object creates a charge onto our field or awareness and is pursued or avoided by awareness
with a certain intensity.
Voltage is similar to the pressure that is caused from a tank of water held at a
height. The tank is the capacity, the potential force to allow flow (from the height) is the
voltage, while inductance is like the valve to allow or restrict and direct the flow.
Experiential voltage is the pressure in awareness caused by want and don’t want, urging
into motion a pursuit or avoidance. Recognized needs polarize awareness into a state of
desire. The intensity of desire attached to an object or event is a measure of the

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experiential voltage. The need is charged with a level of attraction or repulsion. This
charge interacts with the experiential field tendencies at the moment determining the
“electric potential” for awareness to pursue or avoid that object. If the charge differential
of the object and field is strong enough, it can overwhelm the intentional faculties and
impulse us toward the fulfilling of the desire.
With maturity, awareness gains strategies for fulfilling or avoiding desires. Desire
can happen at any dimension of awareness. These strategies can be concordant or
discordant on the future field state. Every strategy has an experiential geodesic. Some
strategies are misdirected, heading towards suffering and misunderstanding from the start.
Some strategies are confused, others are weak or mis-executed. These moral strategies
help us to deal with the resistance from the world. Experiential voltage is a measure of the
tension created on the field of awareness and is the effort required to move experience
through its resistances. This is the Moral Ohm’s Law, V=IR .
This effort, when it moves our awareness manifests as our power—a measure of
our ability to create experiential change. Power is a measure of the rate of doing work.
Experiential power is the manifestation of a person’s life, how and why we have moved
ourselves over time, our life work. This work is vast and mighty. It required great
strength of effort, many intended pursuits to get here now. Experiential power is our
experience flowing with our strength of effort behind it. Power=VI.
Many people suffer from voltage and power problems. Inhibition, deviated moral
styles, weakness, malfunctioning or immature faculties can all effect our capability,
intention, effort and manifestation. Most of these energetic problems are either related to
deficiency, excess, or poor integration. Some problems need strengthening, some
diminished; some problems need support from other areas of our experiential space.
Integration amongst all the dimensions is a critical requirement for strength of
manifestation to occur. A feeling is just a feeling, a thought, just a thought. All these act
in unison to pursue a strategic goal, this creates an effort that is far more powerful.
The body, for example, may suffer from hypothyroidism and great fatigue. This
hypo-metabolic state grossly reverberates to all levels of awareness. Severe
hypothyroidism will cause voltage and power problems and leave the mind sluggish,
feelings shallow, and body slow and cold. Much less is likely to get done. The being can
compensate and attempt a noble effort, but without a proper working thyroid gland, this

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effort too is fatigued. Our voltage is dependent greatly on our physical health and
function as many physical clichés lead to fatigue and sluggishness.
Voltage is greatly influential in our psychological deviations. Anxiety, depression,
attention deficit, abnormal desires, thought and personality disorders, are intimately tied in
with our experiential voltage. Our mis-directed or weak effort will leak into and out of all
the dimensions. Voltage can be on or off, and a fuzzy magnitude of too strong, strong,
weak, really weak, or none. At any time we can put the peddle to the metal and crank up
some further effort. All our manifestation is related to our power, so all moral deviation
will be related to our voltage gone askew.
Tuning and Filtering Problems
The experiential fields are constantly seeking a state of equilibrium. Every object
coming into awareness disturbs the field in a particular way. This disturbance snowballs
into larger disturbances, or dissipates out of awareness, or is accommodated/assimilated or
is ignored. The disturbance is also dealt with, if possible, by awareness. Awareness seeks
to induce a change in the field state, object or both. Given our effort and intention, we are
still left with a level of disturbance that we have to tolerate or learn to cope with. We
constantly need to tune and filter our awareness to tolerate the impingement on our current
resonant field and to create a better resonant state.
In physics, resonance occurs when the frequency of an external force matches the
natural frequency of the objects it is effects. Experiential resonance occurs when the
qualitative force of the object is in rapport with the induced remembered qualitative field
states of awareness attached to that object. Resonance occurs on every dimension of
awareness and is responsible for the ability to recognize congruence and harmony with
meaning and value. An object resonates with truth when we identify with it confidently.
Visual objects resonate with memories of similarly identified objects so that we can
recognize it. All objects resonate in our qualitative field not just for identification, but for
import. Once recognized, the object has a qualitative repercussion onto our field. The
equilibrium shifts for the better or worse, into or out of harmony. Resonance is a measure
of the harmony of objects with our awareness.
Many people suffer from resonance problems. They can have problems with the
objects themselves being strong and disturbing. They can have problems with the field
being held in a state of dis-equilibrium. The harmony point of the equilibrium may be in

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balance, but the amplitude or direction of the quality may be mis-tuned. Resonance
problems may be disturbing or harmonizing with the value field, meaningful or not. Some
resonance problems are recognized in memory or identification problems, as well as in
anti-social behavior, anxiety disorders, and in mood disorders.
We resonate around a principle root of value or meaning. The value or meaning is
like the root “frequency” in the physics of resonance. Our experiential field itself,
develops a natural resonant frequency, so to speak, which is the summing of all the
qualitative states in the subfields of awareness over-toned into our qualitative experiential
sound. We function and experience best in resonance. Resonance is a measure of the
quality of the state centered around a particular value or meaning, and as a system as a
whole, centered around experience itself..
People can have trouble tuning in to the qualities and meanings of objects and
trouble tuning their field states to a “better” resonance. Most of the tuning problems come
from the filters that people use in cognitions. People have developed a spectrum of
cognitive filters that keep certain other field states from reaching the fore-field of
awareness. These filters are the very skews that we distort our reality with, keeping in
certain pieces of information at the exclusion of others, attempting to minimally disturb
the equilibrium.
Equilibrium does not necessarily mean healthy. People can tune into illusions and
delusions and hate and violence as a familiar way. This equilibrium may be tolerable or at
least survivable, but it is probable not the best resonant field possible. We can cultivate
our fields to have better quality and meaning, but we have to tune our filters differently.
Equilibriums can be disturbed or mistuned. Replacing deceiving and misaligned filters
with enhanced tuning techniques, can help re-set the overtone, harmonize the field, and
attain resonance with the excellent states of awareness.
Awareness often has an inefficient grip trying to keep in resonance with a
harmonious and meaningful state. In electronics, the efficiency in maintaining a resonant
frequency is called the Q-factor or quality factor. A system with a high Q-factor resonates
with more amplitude at the resonant frequency than one with a low Q-factor. The Q-
factor is a measure of the energy stored over the power dissipated while pursuing
resonance. The higher the Q-factor, the more energy is stored from the resonance and less
loss from the resonance. A person’s experiential Q-factor is their efficiency in

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maintaining and cultivating their resonant field. An experiential Q-factor is a measure of
our Integrity, the efficiency in maintaining a valuable and true harmony amongst the field
states of awareness.
Something that is resonant is capable if inducing resonance. The qualitative state
we resonant at either for particular objects or as a state of consciousness can induce
resonance in other similarly resonate-able fields. A resonant field induces an effect on
other resonating fields. It may induce a dissonance if the field is tuned into a different, out
of phase quality. A word can induce a meaning, a value. A belief may resonant to our
core values. Any aspect of awareness has the potential to resonate with any other
awareness in accord. Feelings with thoughts, thoughts with thoughts, you with me, our
characteristic qualities either jive or they don’t. Our tune-ability and that which we tune
determine much about our skew and our way.

Phenomenological Disruptions of Experience

Now that we have introduced how the fundamental forces can be involved in the
process of deviation. Experiential structures or functions can go haywire deviating us
from our most graceful way. There are vector fields of possibilities for the graceful way;
they are in a direction and pattern different than clumsy and foolish. We can proceed to
examine the functions on each dimension and speculate on their potential root cause. Root
causes of dysfunction are usually either structural, intentional, or because of the impact of
the external forces. Let us examine the experiential deviations on each dimension of
awareness by re-evaluating the structures and functions in terms of their malfunctions and
failure.
Experiential Topological Disorders
Awareness, itself can be skewed by its very nature and pre-filters any perception,
conception or comprehension. Our awareness is skewed by the fundamental mis-
identification of the object of perception for that which is conceived. Believing any
representation to be the object it represents is an untruth, a correlation, but an untruth. We
constantly believe our perceptions to be the real object that exists, forgetting that it is light
reflection of a figure on our retina transmitted through nerves to our brain and somehow
eventually conceived as an object. We can catch ourselves from over-believing the movie
we are watching, but it is hard to believe that our dramatic perceptions are not the reality

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we perceive. This fundamental tendency to believe our drama as real is a potential root
deviation that befalls consciousness. Our stubbornness to see that we do not see the truth,
but our sensation, perception, conception or comprehension of that truth, deludes our
experience into the complex dimension.
Schizophrenia is an extreme example of delusional states that fundamentally
misidentify and misrelate the unreal for the real. Severe schizophrenics, in the midst of
their delusions, hear, see, think and believe things that are not objectively verifiable. They
remain fixated in the imaginary dimension, identifying, evaluating, believing things that
are not true. Any input onto their awareness is skewed into their web of mis-belief. From
the outside, schizophrenics arte psychotic and delusional. From their inside, their
awareness is still trying to navigate given their fundamental askewness.
Schizophrenics get into social and intra-psychic trouble by attaching conviction
onto their delusions. The make decisions based on their evidence at hand. They are
impulsed and pressured by their thoughts and conceptions and imaginations. Equilibrium
is often challenging given these psychic disturbances. Fulfilling a more stable resonance
is practically impossible because the delusions fragment the fields of awareness into
disarray. If awareness cannot tame the impulsive force of the thoughts or feelings or
perceptions, then the awareness dissociates into confusion, not knowing what to believe.
All of us have a little schizophrenia in that we have delusional attachments to
untrue convictions. Early in infancy, it is clear that the baby is trying to tune in with the
world. The infant can have a direct perception of the objects, but, because of ignorance ,
does not know the significance of that object. Each child develops a degree of
fundamental skew when approaching reality. It is like a compass that points to the
magnetic north rather than true north. If our compass is really off, say pointing south, the
we have a big problem. Some peoples’ reality compasses seem to point very close to the
true north, clearly and brilliantly comprehending reality. Schizophrenic’s reality
compasses point southward, and they wander through life confused in their bearings on
reality. Each of us have a fundamental degree curling into the complex dimension,
believing the unreal to be real. This degree of skew changes as we mature into wisdom or
foolishness.
Children need to learn how to be effectively reality oriented. Some kids get caught
in their own narrow space and neglect the other experiential fields. Some kids get so

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reality oriented that they neglect the values of their own imagination and creativity.
Concreteness and direct perception in healthy maturity are augmented by abstraction and
more sophisticated relation.
Each person has their intrinsic luminosity level of awareness. Some dimensions
have more luminosity than others as awareness dwells in the space of most familiarity.
There are quantitative and qualitative levels of luminosity/sentiency of awareness in the
particular spaces that they well, as well as a fundamental luminosity. Each room in the
house of our awareness is lit only so well. We can get familiar and perhaps more
comfortable with the level of light, or we can have angst from the unknowing darkness.
We can seek to shed more light or shy away from the darkness.
Our fundamental level of awareness can change from morning through evening,
and drastically changes at night. Many medical and aging conditions can lead to
impairment on our level of awareness. This “level of awareness” is a reflection the
intensity of luminosity as well as our capacity to see and the focus of our attention.
Fuzzily, the level of awareness can be described as: No awareness, minimal awareness, at
the average level of awareness, very awareness, or fully aware. There are many tests of
mental status.
[The mental status test]
One’s level of awareness can be metriced to an external scale to evaluate a
cognitive dysfunction that threatens awareness. Many such scales have been developed
by ambulance drivers, head-injury specialists, and caregivers, and each of us have
developed our own subjective metric for our own level of awareness at any particular time.
We might experience it as being “spaced out” or “drowsy” or “inattentive”. Awareness is
not just a quantity of insightability, it is also the qualitative grasping of the realness of our
experience. Awareness is the very texture of our experience at a particular moment.
Our ability to feel that experiential texture is an important skill that we develop.
We are born into that experiential texture, feeling the very moment of our reality in a
qualitative way. Awareness has a unique timbre of a certain amount of qualitative skew
from truth and value that is given as part of our experience. We have our particular vision
that sees the colors because of the physical a priori organs and tissue. Our awareness,
even a priori the perceptions, is colored by our field tendencies now built into the very

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texture of awareness. We have no choice to see directly but through our very looking.
Our awareness is biased both by the faculties of awareness and the awareness itself.
The boundaries of space where awareness dwells bring with it a comfort and an
angst. Our comfort zone extends only so far. How we deal with this angst of stretching
our boundaries determines much about the personality. Some people’s vision is focused
primarily on their internal conceptions; they are more introverted. Some are focused on
the events in the world as a primary source of input; they are more extroverted. Inhibition
and exhibitionism are extremes of introversion and extroversion. Each us wrestle with
and are both extroverted and introverted. We look within and look without. Some of us
get oriented to an extreme place of overly shy or gregarious, most of us learn how to be
both.
People can have clear or unclear boundaries. Not all spaces are clearly defined as
this or that. Sometimes the boundaries are fictitious and projected. Sometimes they are
ignored and bypassed. Certain personality disorders have boundary issues, like the
borderline personality. They have patterns of blurring their boundaries and step into the
space of others impulsively or rudely. Some spaces call for clearer definition. Social
spaces especially prefer clarity or else the trespass can cost you your life. People can have
boundary issues within there own mind much the same way. Sometimes people mistake
where a perception ends and a conception begins. Each experiential space has its own
boundaries and issues around those borders.
Sometimes the awareness gets stuck in a particular space and cannot find its way
into other spaces. This occurs most commonly after certain types of strokes or brain
injuries. Some loose the ability to speak or name or recognize certain objects. Each of us
has comfort and abilities in certain spaces over others. The fundamental spatial frame of
awareness is skewed by the place of the dwelling. Beings that learn to shift their frame of
reference to other spaces gain intelligence and insight. The new territory also brings with
it a new perspective, with new opportunities and new problems. When we go beyond our
familiar boundaries, we may also get anxiety and insecure.
This insecurity is the angst of not knowing how to tuning in with a resonant
equilibrium for the new space. This is clearly witness in social situations. If we don’t
know the rules of social interaction then we are likely to not be in harmony, and this is
especially anxiety producing. An American in Japan feels this upon arrival. We often

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fear disrupting the social resonance field. This apprehension can occur in for every field,
not just the social field. Some fear going into their own mental sub-field where they
calculate numbers, related to their past embarrassment of miscalculating. These are
boundary issues. Each of us are stubborn or apprehensive to go into certain experiential
spaces. In each space we have a certain degree of stubbornness or apprehensiveness to
widen the boundaries. This can become extreme in certain people.
Some people become agoraphobic which is the fear of experiencing an
embarrassing or distressing situation in an open or public space which a person cannot
escape. Agoraphobics create a cocoon of comfort in their homes to protect then from the
anxiety of going beyond their doors. To avoid the distress, they remain in their space of
comfort. Likewise, each of us creates a cocoon in the comfort space our own field of
awareness. We do not often even consider going back into that very space that distressed
us. Sometimes the space narrows like with the agoraphobic into a room of consciousness
that neglects the rest of the world for the relatively angst-free space. Retardations,
narrow-mindedness, arrogance, stubbornness are all deviations into a confined space.
Angst occurs once awareness is identified with on object, for the object takes the
focus of awareness into a space. Awareness has a certain baseline vibe that is minimally
disturbed when it is not grasping at an object. This state of minimal disturbance of the
field of awareness is called peace. Peace, also called calm-abiding, is the resonant field
of awareness itself, unoccupied by any objects, not focused in any other spaces. Every
sub-dimension of awareness has a resonant field and so does awareness. Sometimes the
baseline is disturbed. This is evident in certain temperaments that are highly reactive and
non-accommodating by nature, regardless of the nature of the input. Some temperaments
are fundamentally peaceful and accommodating. This disposition influences the
qualitative movement of objects in the field.
(relate with brain waves)
Another fundamental disposition of awareness is its tendency to move towards the
good and true or away. Even if we do not know the absolute objective truth, we all have
some intuitive sense of good and true and we choose to move in allegiance with it or
against it. Weaved into our fabric of awareness, not just our faculties, is an uprightability,
the innate tendency to be in tune with the good and true as we experience it. This
tendency for truth seeking is part of the nature of awareness as is the peace seeking and

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the luminosity. Awareness itself can be fundamentally deviated into self-defeatingness,
disruptive or dark prior to the perception, conception or comprehension. This biases our
experience.
With maturity a being tends to become more fixed or more flexible in its
fundamental field outlook. The tendencies snowball with conditionings and cultivation.
They can also change with health and the aging process. Awareness tends to become
more narrow or more broad, more dark or more light, more fulfilling or more despair,
depending on the tendencies of the person. Awareness itself is tarnished or illumined by
karma.

Physical Correlates with Experiential Dysfunction

The possibility exists that all parts of our awareness are dependent on a
physical condition. Awareness is dependent on the physical faculties for our sensations,
our attention, our memories, our calculating and linguistic ability, our feelings and
behavior. Malformation, deformations, retardations, aging, trauma, organ and system
malfunction, metabolic disturbance, nutritional and ecological influences, and drugs can
all derange awareness from value and truth. Each of these categories of physical
correlates can keep a person from their fullest potential, and redefines a restricted
boundary of experiential dwelling space.
Awareness can be made not aware by physical causes and thus awareness has a
graded membership of luminosity from none to full. “Full” is a measure of awareness that
relates to the potential capability of being aware based on past and expected experience.
Our full awareness is dependent on our physical correlates. This does not mean that
awareness is physical; For awareness to manifest in the world, the physical world is
necessary. The question exists as to whether awareness can exist without a physical
dependency. Awareness in the state of calm-abiding, not attached to any objects, may
exist beyond the physical because there is no time and space, no change because there is
no objects to change, but still awareness exists. From the experiential frame, the physical
world needs awareness to exist. Therefore, it is likely that the world is dependent on
awareness, which is dependent on the world. This ancient paradox of interdependence
influences our reality and polarizes philosophers into materialists or spiritualists. While I

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am alive and in a state of non-calm-abiding, I will believe that these polarities are co-
dependent.
I will assume that all aspects of awareness are extremely physically dependent,
except for the aspect of intended choice. Given a certain level of awareness (which may
imply physical dependence), then the ability of choice, i.e. the induction of change, is not.
The ability to manifest the change may be primarily physically dependent, but the
induction of the effort by the choice will be considered not physically dependent, but
primarily dependent on awareness. The initial directed effort is the function of awareness.
Beyond that moment of intended contact, physics has a lot to do with it.
Nonetheless, we can recognize that our awareness will be likely to change in a
particular way given certain physical influences. Given a potential space of capability,
how much does awareness dwell and transform within this space. The physical world
makes the space possible. The physical correlates with experiential dysfunction needs to
be considered in every dimension of experience. The space of the dwelling may actually
be physical, from the experiential frame, they are experiential.
That which awareness experiences takes place in an experiential space. The
experiential space may itself, dwell in a brain, in a body, in a world. This seems likely at
this time, but that does not mean that experience is physical. We experience awareness as
a separate, though dependent space than the physical correlates. The physical correlates
bring information and opportunity to awareness. The physical is the home of awareness,
yet awareness is different that the home. Awareness with no objects has no substance and
thus cannot be physical. All physical material has substance.
Given this philosophical digression, let us proceed to focus on the major categories
of physical correlates of deviations from value or meaning. Most obviously, our
awareness is greatly dependent on neurological correlates. Through the insights of
functional imaging like PET scans and fMRI, we can watch the physical correlates our in
the brain in real time. Topographical maps of brain functioning are available that correlate
our experience with brain function. We can also use these to examine people who have
lost capacities that they once had due to a neurological event. Strokes, trauma,
metabolism, toxicities, genetic expression can all influence brain function to make certain
experiential spaces inaccessible to these victims. Memories might disappear, a sense
perception distorted, a cognition concretized and un-abstractable. The givens to

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awareness goes through changes and become the present dwelling fields for awareness.
We can learn the science of the physical correlates with experiential restriction.
Dementia is the name for neurological conditions that cause severe alterations in
cognitive ability. There are many physical causes for dementia. Some dementias are
acute and reversible and others are more chronic and degenerative. Extremely acute
cognitive disruption due to physical causes is called delirium. Delirium can be induced by
infectious disease, metabolic imbalance, drug-induced, and also many other physical
causes. Our experience is intimately tied to neurochemical correlates that create fields for
awareness to dwell. That correlation is dependent on minute and vastly complication
physical transformations. A cliché in any aspect of that transformation could alter the
conditions of the dwelling place (space).
In other words, the “laws” of experiential physics are dependent on the dwelling
space of awareness, and this is dependent on the physical correlates. The objects within
those spaces are perceivable or conceivable or behave in certain ways often, because of
physical laws. But our perception or conception of these objects may not obey these
physical laws. They are skewed by our attention, perception, conception, intention and
the “laws” of the space in which they dwell. These laws may be determined by the
physical alteration. Vision is altered without the eyes to see. We live in an experiential
world that has to deal with our eyes and ears, our naming faculties and our feelings. Our
experiential spaces can offer objects with size and shape and color, contrast and texture or
they may not. Physical problems narrow the playing field and rules for awareness.
The physical correlates may also predetermine the rate of development to gain
access to potential experiential spaces. Certain genetic influences, injuries and
developmental delays may prevent a consciousness from being able to think or feel or see
or gain insight into their world at a rate similar to their age related peers. The social
normative metric of developmental maturity for age related performance of certain skill
gives clues that an awareness may be restricted from their fullest potential. Vocabulary
development, play skills, motor skills, calculating, reading, socializing, obeying
commands, performing tasks, abstraction ability are all with their physical maturation
correlates. If you only have one leg, then you learn how to walk with one leg. Each of us
have learned to deal with the cards we are dealt and given them, pursued our becoming.
Given our givens, we can either embrace our space or resent it. Experiential space only

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gives awareness opportunity to behold, how we behold is forwarded by our style of
encouragement or not.
In each of the upcoming sections describing the deviations from valuable
experience, the discussion will often allude to the physical correlates that influence of
current state of awareness. This is not surprising since almost all of experience is
dependent on some physical correlate. We will focus on the experiential consequences of
physical influences, rather than on the physical influences themselves. How do these
physical influences color or cramp our experiential space, transform objects differently,
and take away or help our bliss. Most importantly, we will focus on how awareness can
influence these givens to cultivate a better space and way in that space. And we should
always remember that all the rules and conditions of an experiential space can change in a
moment from a physical cliché.

Attentional Skills and Problems

Attention is characterized by the focusing of awareness to a point and is measure
by the strength of ability to remain focused on that object or task over a period of time.
Attention requires luminosity and sentiency to attend; Attention requires an object and the
ability to perceive that object; Attention requires the effort of holding onto the focus;
Attention often requires the continual returning back to the concentration a object or task
over time. Attention can take too strong or too weak a grip on its focus, or can grab and
release just right.
Attention can also be the consideration of awareness from the focus of a point to
the context surrounding that point. Attention can be analytically oriented towards a point,
or synthetically oriented towards the whole. Attention is the name of the vector of our
awareness as it is with both focused and peripheral “vision”. Vision here means the
internal looking, listening, feeling, i.e., the attending to the perception, thought or feeling
as it appears to us. In other words, awareness turns towards the point of focus and puts
effort into being more aware of a specific place in the mind-field. This awareness means a
focus on the object within the physical and experiential context which that object dwells.
Attention works through both differentiation and integration transformations.
Objects go in and out of attention for a variety of reasons, but these reasons can be
polarized into the following: Oblivion and Distraction. Oblivion is the state of no

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awareness, commonly called, spacing out. One is still awake, but the luminosity/sentiency
feature of awareness is darkened or unable to be contrasted from the surrounding, non-
object points. The point of focus is lost because of the viscous fog of awareness
intrinsically enrapturing awareness itself. Objects and spaces go away in oblivion. This
can be because the object actually leaves the perceptual field, or because the object is lost
to the focus by lack of contrast or resolution. Attention requires a resolution to identify
objects and stay on task. This resolution can be steadfast or fluctuating, strong or weak,
clear or obscure. Resolution measures the rate of change of awareness towards or aware
from oblivion into clarity. The clarity can be perceptual, conceptual, or insightful
depending on the object or the mode of attention. Each experiential space has its own
rules of focus and ways to get lost from the attendant.
Attention is also influenced by distraction. Distraction is the taking hold of
another focus, when trying to concentrate on an object. Distraction moves the eyes of
attention to another place. Distractions can be brief or persistent, strong or weak, worthy
or a hindrance. They can take awareness far away or just a speck, perhaps even into other
experiential dimensions,. Oblivion refers to the state of unawareness, while distraction is
the state of focusing on another object or task. Distractions can be intention or
unintentional, and can be encouraged or not. They represent the Y in the road from this
object or that occupying the mind.
Distractions can be internally or externally generated. Internal dialogue, fears and
worries, hopes and excitements, lethargy and laziness, compulsion and hard-headedness,
can all influence the present field of awareness by impulsing/compulsing the field of
awareness to another place. These thoughts or internal attendings can then further distract
the attention away from the original focus. The mind can be distracted by a meteor
heading this way. External events attract or repulse attention to a certain degree.
Extraceptions and intraceptions may both be a source of distraction and oblivion.
Attention can also be confused or confident while looking towards or away.
Distractions, unclarity, and incapability, obscure our attentional abilities. Other key
influences include the interest and familiarity with the object, the impulse to be distracted,
and the willingness to return to the focus. Concentration is the state of sustained attention.
Full concentration requires that all these attentional components work together to remain
absorbed in concentration. Fully absorbed concentration is the absorption of the

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awareness to the object, event or task at hand. The Sanskrit word for this full absorption is
“Samadhi”. Samadhi is the fully concentrated state of absorption into a specific boundary
of experiential space. Samadhi can be “on a seed” if it is focused on an object. Samadhi
without a seed means that the focus is on awareness itself, absorbed in being one’s
essential experiential nature remaining in the undisturbed resonant field of awareness.
The very disciplining and taming of the mind takes its first and last steps by
attending. Attention is the calling forth of our abilities, our knowledge and skills, and
applying them to the task at hand. Attention need not just be on a single object or quality
of the object, but, for example, can be on an abstract principle expressing itself in the
event at hand, but with long term principles in mind. Attention can take place over a
longer integral of time, than just the moment. It can be the discipline itself fulfilling the
principle over the live. Every principle needs a re-attending to the way that is in
concordance with that principle. A principle represents an abstract conceptual resonant
field with an qualitative eigenvalue that is the focus of the long-term attention.
Attention is often required for a congruency check for certain parameters fed-back
to state or egoically normed controls. The field of attention can be put into an auto-pilot,
but for fullest attention, our undivided focus is needed. Disciplining physical and
experiential objects requires a learned cultivation of habitual re-attending, saving the
more full awareness for alarm points or opportunities of further pursuit of fulfillment. We
attend to the disruptions that we need to deal with to be able to pursue our focus. Our
attention is shared by our conditionings and hopes, and is influenced by our cultivation,
interest, capabilities, strength and courage to attend. It requires effort to move the focus in
an intended direction. It takes more effort to keep it there.
The attentional styles of children are deeply influenced by the child’s innate
modality preferences and the encouragement from the world-culture. Where and how the
child dwells in their experiential space influences the attentional abilities. Attention tends
to be distracted by the objects it is presented. The presentation of the objects depends on
the field where the awareness is familiar. Our lips, eyes, ears and fingers all bring
awareness objects that have different spatial characteristics than mathematical objects,
dreams, imaginations or emotions and thus call attention in a different way. Awareness
gains skill in the different dimension with their different modalities and rules of
transformation.

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 With maturity, the child expands its fields of awareness to include conceptual and
representational fields of awareness. In time, awareness develops the skill of “direct
insight”, seeing the meaning and values of the objects at hand and transforming the objects
by principally attending to them. Attention begins the alignment of an object with an
intended implication. One needs to be mature enough to reconsider an intended
implication. One needs to project possibilities over a potential time and space. Children
learn how to do this in different ways and styles, with different strengths and rates of
maturity.
Attention begins the instigation of further intended transformation of an object.
Attention is a necessary prerequisite for learning, for it allows a focused input into the
conditioning process. Without attention, memories are more out of focus and unclear.
Memory of an event requires at least a minimal input from attention to the qualities of the
event at hand. If focus does not meet a minimal resolution, the awareness is unlikely to
remember the objective qualities that where at hand. With finer resolution and more
discriminating attention, memory has the opportunity to congeal like a photo on the
Polaroid. If the input was a blur coming in onto the film, it is unlikely that the analog will
be an accurate representation. Attention problems can thus instigate the entire learning
process by allowing unfocused or confused memories to obscure the present field of
attention when calling forth a memory. The memory is often used as a control to keep the
focus of attention. Poor memory resolution hinders the present attention, and thus distorts
the identification processes.
Attention is a prerequisite for identification. The awareness must “look” at an
object to identify it. Awareness must turn its attention towards the object to see it. The
“looking towards” is the first step in attention. The witnessing of the parameters of the
object allows an equivalency relationship to sort out an identification (if desired). Not all
witnessings need to be sorted and identified. Some objects in our field are fine with a
lower level of sorting. We selectively ignore many objects and consider especially the
attributes that interest us. Attention is the selective process itself, sorting out the given
information and considering the important points of interest. Much of this sorting is done
in the perceptual organ, the brain, and subconsciously, but the fine tuning requires our
attentiveness. Selective attention is the selective sorting that considers the qualities that
are differentiated or integrated.

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 Attention drives the discrimination and discernment process. Through the
selective processing, the information is sorted and selected or rejected as an item of
pursuit. Should awareness be further aware, how should it focus and why? Attention
then may refocus on inducing the transformations necessary to fulfill a goal. Attention
flows from one experiential transformation to another in order to be fulfilled.
Discrimination is the transitory step from attention to identification. Discrimination uses
discernment to gain further resolution.
Discernment is the act of seeing the differences and similarities of objects as
identified in the same or different reference classes. Discrimination uses discernment to
differentiate and identify an object. Discrimination also uses the integration process to
consider the context of the event, the experiential weight of the object, the potential
“reasons” for the object at that time and place moving as such. This helps to confirm or
deny the identity and its transformations. All attention is within a context. There is a
spatio-temporal context, as well as memory contexts impelling a consideration of identity
and implication.
Recognized qualia and schemata are attached to the object/event beginning with
the attending process, imprinting onto awareness as a short-term memory. One must
attend to recognize. Once recognized, then we can instigate a function on that object. The
instigation requires attention. Once instigated, a transformation can be more automated
with alarm points and goals pre-set and monitored. Attention is responsible to keep the
mental faculties or body on track to a predestined plan. This is attention’s executive
ability to sort, identify, select, and transform and monitor the strategic implementation.
The executive function of attention coordinates the strategic attack and keeps it moving
accordingly.
Deviations from the fullest potential of attention occur at every stage. We
compromise our attention for many reasons, some are intentional, some habitual, some
physical. The attention system takes time to mature and transforms and degenerates with
age. To polarize, attention dysfunctions com be from the bottom-up or top-down.
Bottom-up problems start with the physical functions necessary to attend. Top-down
starts with awareness and moves through the mental functions and feelings and their
influences on attention. Clearly both are important and worthy of consideration.

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 Some people have trouble attending because the function of attending is not
readily available to them. The dysfunction occurs a priori experience and thus the
awareness has difficulty attending because the brain functions needed for attending are
immature, damaged, degenerated or poorly integrated. Some people’s attention is effected
by a poor bottom-up selection system. Too much information may be presented to
awareness to attend to. The impulse to become distracted may be fiercer in some children
than others. The lack of grasping of the meaning and relationships can confuse the
attending function. Poor perceptual functioning can darken attention and hinder
luminosity. The cliché can occur in many physical spaces, including the neurological,
genetic, vascular, metabolic, and endocrine systems.
Ineffective working memory functions make paying attention especially difficult.
We have all had the experience of forgetting what we were focusing on. This happens to
some people more than others. A well-working short-term memory functions to orient the
object into a context. The context is confusing because attention needs short term memory
to hold the train of thought and even perception. If we had no short-term memory, then
theoretically it would be difficult to know why we even started a sentence or how we got
here now. Attention would loose it’s direction too easily if it couldn’t recognize the
context of the moment. Purposeful attention requires the memory of why and where to
focus. People with weaker short term memories have more attention deficits.
Each object is presented to awareness by physical means. Perceptual weakness
hinders awareness to attend with filtered vision. Sometimes the perception can be
perceived duller and with less intensity. Often the intensity is too strong; some are
pleasant, some our painful. The body can go through various anatomic, physiologic and
pathologic variations that alter the intensity of the stimulation; this will affect the
attention’s resolution and contextual abilities. Poor vision, hearing, touching, feeling,
thinking, imagining, moving caused by physical handicap, can all effect our ability to
attend well. Attention uses its tools at hand to use to direct the attention process. The
quality and strength of every physical and cognitive tool that awareness uses influences
our attending ability. Attention is function specific. Poor functioning of any experiential
tool leaves attention frustrated.
[common physical causes of Attention deficit]

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 Some central processing problems frustrate attention abilities. A visual or auditory
central processing dysfunction presents un-interpretable information to awareness. Either
the rate of presentation is too fast or the information is presented skewed. A
predetermined neuronal timing may help or hinder a person’s ability to decipher the
meaning of the input. The person may measure fine while listening to one isolated pitch,
but does not do well when many pitches are presented at once or in sequence. Some
people are especially talented in this and can repeat a complicated rhythm pattern back
after hearing it only once. They have a central auditory processing talent.
Frustrated attention is the foe of us all. Each of us must reckon with the
impassable attempt to concentrate or apply any attended transformation; some shy away,
some move forward. Some people use their frustration to motivate another strategy, and
some use it as an excuse not to go there. These attitudes of awareness bias the attention
functions focusing them on an object in a certain way. Attention can be held with
confidence or cowardliness. This enters us attitudinally upon our endeavor tainted by our
way with dealing with the frustration or grace. Frustration comes from top-down.
Problem-solving abilities requires a strategic approach that includes our attention
faculties. Executive attention is the top-down process of attending to our experience in an
organized way. Organization requires a gestalt, goal-oriented, directed plan to attend to.
Awareness must be able to “see into the future” to perceive a potential goal. Attention can
look forward or backwards or to the present. Problem solving skills need this spatio-
temporal planning ability to direct the task. The principle of the task calls attention to
come hither, so to speak. Concentrated attention is needed on any sophisticated problem
solving task. Any of the aforementioned clichés can affect the ability to stay on task and
solve the problem. Many people with weak problem solving abilities have an attention
deficit.
And many people with excellent problem solving abilities have especially skilled
attention. Clear luminosity and resolution and contrast, with a strong repertoire of qualia
and schemata to contextualize with, with proper functioning of neuro-chemical
components and sprite cognitive tools, all come together by a disciplined attention.
Attention is the first act of executive function to further transform the identification and is
necessary for success in the world and mind.

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 The following is the psychiatric descritions of behavior that qualities as attention
deficit disorder:
DSM-IV criteria for ADHD
I. Either A or B:
A. Six or more of the following symptoms of inattention have been present for at least 6
months to a point that is disruptive and inappropriate for developmental level:
1. Often does not give close attention to details or makes careless
mistakes in schoolwork, work, or other activities.
2. Often has trouble keeping attention on tasks or play activities.
3. Often does not seem to listen when spoken to directly.
4. Often does not follow instructions and fails to finish schoolwork,
chores, or duties in the workplace (not due to oppositional behavior
or failure to understand instructions).
5. Often has trouble organizing activities.
6. Often avoids, dislikes, or doesn't want to do things that take a lot of
mental effort for a long period of time (such as schoolwork or
homework).
7. Often loses things needed for tasks and activities (e.g. toys, school
assignments, pencils, books, or tools).
8. Is often easily distracted.
9. Often forgetful in daily activities.
B. Six or more of the following symptoms of hyperactivity-impulsivity have been present
for at least 6 months to an extent that is disruptive and inappropriate for developmental
level:
1. Often fidgets with hands or feet or squirms in seat.
2. Often gets up from seat when remaining in seat is expected.
3. Often runs about or climbs when and where it is not appropriate
(adolescents or adults may feel very restless).
4. Often has trouble playing or enjoying leisure activities quietly.
5. Is often "on the go" or often acts as if "driven by a motor".
6. Often talks excessively.
Impulsiveness
1. Often blurts out answers before questions have been finished.
2. Often has trouble waiting one's turn.
3. Often interrupts or intrudes on others (e.g., butts into conversations
or games).
II. Some symptoms that cause impairment were present before age 7 years.
III. Some impairment from the symptoms is present in two or more settings (e.g. at
school/work and at home).
IV. There must be clear evidence of significant impairment in social, school, or work
functioning.
V. The symptoms do not happen only during the course of a Pervasive Developmental
Disorder, Schizophrenia, or other Psychotic Disorder. The symptoms are not better
accounted for by another mental disorder (e.g. Mood Disorder, Anxiety Disorder,
Dissociative Disorder, or a Personality Disorder).

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Attachment and Point of Contact Problems and Skills
Attachment is a measure of the strength of the grip of awareness onto an
object/event. It is the desire to pursue to or avoid a disturbance in the present resonant
field induced by that object. That object may be any object, on any dimension. The grip
can be fierce and relentless, or any graded amount down to neutral through towards
pushing that object away. Each object is an attractor or repellor or neutral. This is based
on the field tendencies of awareness at the time and context of contact. Contact with an
object must occur for an object to be attached to. Attachment can be wholesome or
unwholesome based on its reaction on the future field tendencies of awareness. Much of
human suffering and happiness is based on how we attach ourselves to the objects coming
into and out of contact.
Some objects present themselves forcibly. Others are hidden and camouflaged by
the context of other objects. Our senses, even when working perfectly, are obscured by
the limits they have. And we have decay and malfunction of our senses, glitches that
occur that we often get use to. Myopia, neuropathy, tinnitus, wax in the ears, dust in our
eyes, sunglasses, so many ways to obscure our senses. Each of us develop styles of
dealing with our contact with objects and events. These styles are preferred patterns of
reaction to recognized objects. When consistently utilized, these patterns are the traits of
personality. When these traits are whole, they are called virtues; when unwholesome, they
are vices.
A virtue or vice is determined by the repercussions they tend to have on the
resonant field of awareness and into the world. Traits occur in every area of experience;
they are the patterns of intended effect on the resonant field. For the current discussion,
we will focus on those traits that occur upon the very point of contact with objects and
how and why they are attached to and released. Physical traits of expressed behavior will
be addressed elsewhere, and so will those virtues and vices. Let’s focus on the qualitative
and truthful deviations that occur at the point of contact and attachment.
Attachment is required in the earlier phases of life when we are dependent on
others for our physical sustenance. We reacted to objects in ways that would (hopefully)
evoke a response in our caregivers, signifying a want to don’t want. Our reaction was our
main means of communication of need. Contact and attachment is self-evident in the

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sensory appreciation of our internal physiology. It calls for a response of comfort or
discomfort. Our search for comfort persist through our life and is the most predominant
drive we have. We are driven and impulsed to attach to objects, to thrive and take hold of
the givens of living.
As we mature, our needs change as does our patience to pursue a resolution to the
field disturbance. Early on object exist mostly in the present moment. With further
memory capacities, objects become more familiar and their disturbance gains a history of
being tolerated and transformed. In our further wisdom, awareness considers the objects
implications on potential future field states. Even later, we consider the implications onto
the field states of other beings and the cosmos at large. Attachment gains a history and
this becomes conditioned into the filed tendencies of present awareness. Every object
develops a degree of attachment associated with it, that becomes the way we pursue that
thing. Associated with every identity recognition is a degree of style of attachment to that
object.
Before awareness is mature enough to abstract objects conceptually and temporally,
it considers the immediate qualities of the object. Awareness attends to the details of
these qualities. Awareness at this stage is in a state of “direct perception”, suggesting that
the contacted object itself is directly perceptually considered and transformed. In mature
experience, awareness attends to the conceptual and temporal considerations as a result of
that perceptual contact. Attachment developmentally matures from direct perception to
conception, comprehension and behavior. The direct perception is still there, yet overlaid
by the attached projected reaction from the other dimensions of experience. A parallel
consideration from awareness allows abstraction and indirect perception. It also hides the
direct perception.
The direct perception is the object as it is immediately contacted by awareness.
The object is somewhat obscured by a priori factors, but given that, the object comes to
exist on the present field state. Attachment problems can begin with misperception, that is,
by not seeing correctly. This misperception would have great repercussion in further
learning (conditioned attachment). Particular qualities may not be presented to awareness.
This may weaken that sensory learning modality and attach awareness towards a different
stronger modality as preference. Learning schemata and traits often develop as they do
because of these preferences.

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 Attachment problems can also develop because of mis-interpretation of the
perception. This is far more an influence as a being matures away from direct perception.
Misconception and poor insight can lead to a skewed evaluation of the object, leading to
various grades of delusion. The attachment patterns initiates the implication onto the field
equilibrium. Attachment is what keeps the object within a consideration. When we
detach from an object, we let that object go from our consideration. We attend elsewhere.
Objects develop a vortex of force to attach as such. A complex is the matrix of
attached conditions tied to that object. “That” object may be our mother, our job, our God,
or something trivial. Our “father complex” is the matrix of associated attachments to our
father. Some complexes have huge attraction potential and can suck objects into its
complexual vortex. Attachment is a measure of the strength of that suction. Attachment
is the seed of all karma as it sets the initiation towards a conditioned field tendency.
Desire sets the wheel of karma into motion.
Desire becomes pathological when it causes suffering. Longing for (or not for) an
object causes certain amount of disturbance. The disturbance can avalanche with further
commitment of attachment and direction. Our conviction to pursue and avoid events and
objects in a certain way determine the further tonal impact onto the resonant field.
Attachment is the preconditioned willingness to attend to an object in a certain way. This
willingness is inducing a further field state upon recognition of a similarly identified
object. All attachment causes a disturbance; some disturbs the field state harmoniously,
while others are discordant. Discordant field states detract from the appreciation of
quality or truth.
Some disruptions come because the object themselves are disruptive; others come
from the way we attach to the object. Certain objects themselves are toxic or harmful by
their immediate physical or psychological effect. Poisonous plants or snakes or people
can injure the being under their influence. Attachment to unwholesome objects lead to
unwholesome attachments. And unwholesome attachment to wholesome objects can be
unwholesome. How we attach is critically important to our engagement with objects.
The styles of attachment have great implication on our sense of security. Security
is the confidence that the state of resonance will be maintained. Some styles of
attachment are very insecure, meaning that they disrupt this confidence and lead to a state
of worry. Insecurity is a state of concern that drives awareness to actuate a better, more

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secure way. Some security is based on false notions of security, and some on more firm
security. Some beings are more or less confident in their security, then the situation calls
for. Some overcompensate for their insecurity by moving strongly forward in the attached
way; some shy away the potential insecurity and design their life to avoid the object/event.
Angst is a measure of insecurity or tensility occurring on the field of awareness
cause by the very fact of existence. Angst is the fear of non-awareness and non-existence.
Fear and anxiety is insecurity caused by angst or by an object. Generalized anxiety
disorder is a type of insecurity that is caused by angst. Phobias are fear of a particular
object, out of proportion to the risk of the object. Other attachment styles influence a
conditioning of neuro-humoral responses that gives us a feeling associated with an
object/event. Panic attacks are an example of neuro-humoral states attached to conceptual
cues. Many anxiety disorders find their seeds in attachment styles.
Attachment has a certain amount of ambivalence and confidence associated with it
and some of us make an neurotic art of their ambivalent or confident attachments. These
develop into our very stubbornness or arrogance that frustrates our path. Our hesitation or
too soon to pursue can cause a lot of grief. Our attachment can also be disorganized and
disconcerted. It can be consistent or not, firmly developed or weak. Attachment is the
willingness to contact and to pursue contact with the object. Styles of attachment are how
we pursue the object.
Certain drugs change the rules of engagement with objects. Alcohol loosens the
control of physical and mental coordination. Marijuana can enhance the free association
of one object into another. Amphetamines can influence our attention abilities and give a
sense of over confidence with objects. LSD promotes a sense of connectiveness and
profundity. Ecstasy opens certain heart-felt connects with objects. Drugs can influence
the perceptions of the objects themselves, the attachment and reactive transformations, the
awakefulness, and the insight into and appreciation of objects. And so can our
endogenous neuro-chemicals. We have learned a lot through psychopharmacology about
the influence of chemistry on the transformations of objects in awareness.
Attachment is largely related to the neuro-humoral conditionings that are induced
by the field tendencies. The dwelling space and attachment styles are influenced strongly
by the neuro-humoral input that are associated with an object of recognition. A spider
may kick our adrenaline on to full causing a racing heart, fear, and avoidance schemata.

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Even the thought of a spider is enough to trigger such a response in some spider-phobic
people. Each of us reckon with a certain attachment of a neuro-humoral response with
objects. Attachment can set the wheels of physiology into motion and physiology can set
attachment into motion. Attachment is the connection point of our attention with the
needs impulsing drives attached onto the object.
Insert: [Neurochemistry of Bonding]
An infant becomes especially attached to its caregivers and those who are kind to it.
Mothers and fathers and others who help the infant come into further resonance. Internal
and external causes of disruptive states need resolution. The infant associates the
caregiver with the resolution of a need. The style of resolution will strongly influence the
dispositional tendencies. Even highly reactive infants who are well tended to, can learn
healthy object pursuit strategies that have harmonious with a strong healthy resonant field
state. Temperamental disposition plays a large role in impulsive tendencies to engage
with objects in a predisposed driven way.
Ultimately, attachment styles are quality of experience promoting or defeating,
based on realness or not. Fully mature, healthy attachment styles are those that allow the
clearest insight, appreciation and value. Healthy attachment styles encourage develop a
graceful way of holding onto and releasing objects in the skillful pursuit of an aspiration.
An aspiration is a principle that is worthy of discipline. An aspiration based attachment is
a principled attachment, whereas a desire based attachment is unprincipled. Just as
attachment can condition a desire onto an object, aspiration attaches a hope into a
manifestation. True aspiration often leads to further security (calm abiding), insight and
wisdom, whereas desire often leads to the attempt to bring a resolution to a disturbed state.
An aspiration can be for self-fulfillment or for the fulfillment of another.
Dispositional tendencies, social and environmental influences, all influence the
point of contact and rules of engagement, yet the intention develops into the potentially
most influential way we attach to and release objects. Through the mindfulness of
attention, awareness can take grip on objects in a principled way and transform them
skillfully. In rugby, the player with the ball holds onto it as long as is necessary to
advance, and if obstructed pass it on to another player. Skillful attention utilizes the
objects of awareness in the skilful pursuit of a goal, holding onto them long enough to
extract their blessings and moving on before they become a burden.

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 Attachment is a necessary part of the conditioning process and essential for all
learning. Once we have learned, attachments can be released in favor of insight and
wisdom. Direct insight is the intuitive grasping of the value and meaning of an object
upon contact. These too, are conditioned from previous experience, yet are more
principled by nature. Direct insight allows us to not get caught into a negative pattern of
reaction, by avoiding the negative attachment and focusing on the aspiration associated
with the object. This aligns the object into the intentional field created by the insight.
Some people have especially weak or ineffective aspirations. Principles are more
obscure or their discipline is un-empowered. This leads to ignorant and foolish
attachments onto objects. Insight is part of the solution to ignorance and foolishness, for it
brings a reconditioning of experience towards a principled way, hoping to harmonize our
space. Insight is the attachment of the disciplined way onto the object, aligning it with the
principle of the way. The force of intentional induction begins with a mindful attachment
of awareness onto an object or event. The way of handling the point of contact and way of
grip and release is the force field induced onto an object upon recognition .and our
intention, touching the object at the point of awareness.
The defense mechanisms represent common styles of grasping and releasing
objects as they disrupt our field. They represent common styles of attachment of contact
with a schema. Defense mechanisms are conditioned reactions to associated cues and
represent ways of coping with a field disturbance, when a solution is not directly available.
Insert: [list of defense mechanism and healthy coping styles]
Each named defense mechanisms represents a neurotic style of grasping with less
truth or less value. Denial is non-acceptance of the existence of an object or event that
does, in fact, exist. By refusing to acknowledge the existence of the object, awareness is
able to maintain a more secure equilibrium. Objects have implication, as does the denial
of those objects. Some people commonly reduce their anxiety by refusing to consciously
accept a potential truth or value. Some equilibriums are caught in the complex dimension
of delusion and denial is one example. Denial allows a being to avoid a disruption, by
refusing to acknowledge the object of potential discord. The equilibrium is based on a
false security, but a security nonetheless, based on the complex extensions of non-truth.
Denial is a potent pushing of objects either out of awareness, or at least, out of
concern. Denial becomes a conditioned way of dealing with equivalent objects/events and

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can thus be impulsed by the subconscious to distort the presentation of the object to
awareness. The subconscious holds back all the evidence, so to speak, and presents only
some much information about that object to awareness. This subconscious skew from
defense mechanisms can be encouraged or re-transformed by awareness. As we mature,
the defense mechanisms are transformed into learning styles and traits of grasping and
releasing.
All us have a certain amount of distortion upon the attachment and releasing of
objects. Denial is the one extreme representing the complete avoidance of consideration
of the object. Repression is the holding thoughts or feelings out of awareness because of
the disturbance they provoke. Both denial and repression sek to hold objects out of
awareness and thus distort our grasp onto reality. Distortion is a graded amount of
skewing of reality based on the filters of cognition. Distortion is a measure of the skew
into the complex dimension that an object takes as it is translated through perception into
conception and comprehension.
Amount of truth perceived x 100 = Truth index
True Reality

1/Truth Index = Distortion

Obviously, these indexes would be hard to quantify since it is hard to measure

subjective events like “amount of truth perceived”. “True reality” would also be hard to
define, except that people are quite fond of defining it and speak/write truth in words. A
distortion can also be measured related to a social norm of convention, not just a physical
object of existence. The “truth” of that social convention is often a set of words that
describe a moral principle. Actions or ideals are measured as related to the metric of this
truth. The principle is a conceptual meaning imbued with a dose of value. This linguistic
conceptual social norm becomes the standard by with, behavior, for example may be
measured as deviant.
Distortion can be measured more easily in objective behavior with a linguistic
social norm, but it is much harder to objectively measure the distortion of our experienced
perception. We can subjectively fuzzily measure our perceptions. We do this when a
optometrists measure our visual acuity and asks us if this lens is more or less clear. We

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can tell that the perception is now more or less focused. This is a perceptual evaluation of
distortion that could lead to some objective measure. This objective measure is a measure
of the sensory perception through the awareness of that object. A machine that measures
the light hitting the retina and measures the distortion based on the refraction
characteristics is often at odd with the perceived acuity.
Distortion is thus a measure of the environmental factors, the function of the sense
organ and the neurological processing and the recognition of the awareness. Denial can
keep the head from turning from becoming aware. It is sometimes spooky to behold the
monster standing in our view. We can close our eyes and ignore his existence or we can
convince ourselves that the monster is not as spooky as it might seem. Or we can convince
ourselves it is much more spooky than it really is. We delusionally project our feelings
conditioned from previous experience onto a presently identified object. This allows
attachment (or avoidance) of feelings from the past to attach to the present field.
Some people habitually transform negative feelings that objects evoke into their
opposite feelings. This is the defense mechanism called reactive formation. Awareness,
under a reactive formation, will attempt to avoid an anxiety by believing or behaving with
the opposite way than they feel. The objects of many defense mechanisms are not
external, but often internal feelings provoked by potential objects. Some people displace
their sexual feelings into another endeavor that is not as disturbing. Others intellectualize
their feelings into thoughts so that they do not feel their feelings. Thinking allows some
distance between feeling and the object and is not quite as tormenting for some. Others
instead of intellectualizing go into fantasy to avoid their feelings and drift into zones
distant from the feeling.
Hypochondrias is the attaching of dysphonic feelings onto bodily perceptions of
normal functioning. Awareness diverts the stress from one object into the over concern
about a potential dysfunction. Awareness can also divert the pressure from a feeling into
a behavior that is socially unacceptable. This is called “acting out”. Some act out by
directly acting nice to a person who is the source of their feelings, and then sabotaging
their life in some way. This is the passive-aggressive defense mechanism at work.
In times of extreme stress, some people acutely detach themselves to a scene that
requires their attention by changing their egoic identity matrices. By assume a different
identity with different egoic matrices, a being dissociates themselves from their “normal

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self”, i.e., the egoic executive function that they usually identify as themselves. This
allows them to accommodate the stress by inducing a different style of attachment to the
objects they encounter.
Some deal with their feelings by projecting them onto others, and assume that
others are feeling what they feel. Projection is an especially common defense mechanism
and is a necessary component in the parallel processing component of awareness. We
project meaning and value onto objects all the time. Some projection is designed to
accurately correlate a meaning with the reality of the object it represents. Neurotic
projection is the correlation of a false meaning onto objects. If I project my feelings onto
you and you do not have these feelings, then I am projecting untruthfully. Each defense
mechanism can applied in a skillful manner of coping with the world.
The therapeutic questions in neurotic defense mechanisms are: what is it that
awareness is trying to avoid and how exactly to they do the side-step. Some side-steps are
gentler and safer than others. Some take down others in the process. What helps a child
cope with world is inappropriate for an adult. Developmentally, defense mechanisms are
tried out by the awareness. Those which are used the most successfully, from the egoic
perspective, are encouraged by awareness to deal with the stressors onto our field. Infants
and young children use these defenses to deal with the strong forces because they are the
options available to deal with the stress. Those around the child help them to deal with the
stressors by also encouraging certain learned-styles of stress diversion. With socialization
and faculty maturity, most of us learn to deal with our stressors with skillful diversion of
dysphoric feelings attached to objects. The most skillful way is to not attach the feeling or
thought onto the object through anxiety and worry, but to deal with the object directly
through insightful concern.
Children who attachment styles successfully lead to further security often build
trusting and secure relationships. Trust and mistrust battles are fought out by the
caregivers with the child as the child experiments with different defense mechanisms to
cope with life. Those styles that are tunes with truth and value are likely to help the child
mature into a truth and value oriented adult. The attachment style determines the
immature, reaction styles of attachments that people evolve through.
Adults who continue to use them, often run into reality conflicts. Those defense
mechanisms based on non-truthful and on non-valuable generating transformations are

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likely to evolve into despair based on the future feedback onto their fields. Trusting
relationships are more difficult to build with large amounts of distortion generated by the
attachment styles of those involved. Some attachment styles can developed to deal with
dysphoric feelings through ways that are harmonizing on the fields of awareness involved.
Sometimes people suppress the feeling to be dealt with at another time, because
now is not appropriate. Often, people learn to sublimate these feelings into a constructive
motivation. Sublimation is a constructive displacement of dysphoric feelings into a
positive influence on future field states. Sublimation has instigated many endeavors and is
at the root of many starting motivations. Sublimation reattaches a healthy strategy to
transform an uncomfortable event.
Each of us compensate for our feelings and struggle to deal with the drives and
feelings and thoughts presented to our awareness. We compensate for our distortions,
dysphorias, and weaknesses and poor insights with a “fudge-factor” of sorts. Like the
“side-step” mentioned above, the fudge-factor is a compensation for feelings of
inadequacy or deficiency that we attach onto certain feelings by reacting in a way that
makes up for the deficiency. We interpolate our sensations with the image points that we
believe them to assume. We also interpolate our feelings and thoughts and
comprehensions and compensate for the distortion by skillful interpretation. We can
interpret our feelings as a cue to compensate for their lack of clarity and interpret them as
we aspire to.
When we are immature, reality is not interpretable because we lack the experience
to do so; thus we have a different sense of truth and right and good. We don’t
aggressively aspire because we are overwhelmed by the impingement of objects on our
field. As we learn, objects take on meaning and value. The attachment strategies that we
have when we are unknowing and unwise, linger into the next phases of life. Sometimes
they become extinct in the egoic strategies. Sometimes they extend like a vine that comes
to choke the victim it extends through. Defense mechanisms, as styles of attachment, set
the wheel of a strategy into motion. If the strategy is fundamentally self-defeating or self-
promoting sets the wheel forward accordingly.
Likewise the strategy can other-defeating or other-promoting. Defense
mechanisms are inherently selfish, in that they seek to deal with the tension stirred on
awareness by the event. As we mature and are responsible for caring for others, we learn

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to extend our caring field to others. Our defense mechanisms become altruistic and
concerned for the welfare of others. Altruism, in this sense, is still selfish in that the
altruistic person feels a tension that needs relief. Altruism can be a healthy defense
mechanism to deal with discordance.
A wise person has the insightful ability to anticipate future possibilities and plan so
as to avoid a potential negativity. Maturity brings with it anticipation: the ability to
prepare for potential future events. Neurotic styles of anticipation include the spectrum
between neglect and worry. Attention and appropriate concern allows the initiation of a
strategy that can resolve the issue harmoniously. Dealing with the object or event
skillfully does not happen all at once, but through the modeling of our elders.
The awareness assumes the conceived egoic identity matrices and schemata of
those they adore. Both conscious and unconscious modeling occurs in all social
environments. There are rules and congruence with those rules. These rules define reality
and good and truth. We selectively identify with qualities in others that we consider
worthy. We practice the transformational patterns that they might use. Identification and
non-identifcation drives many a leaning process. We replace the attachment of self-
images of ourselves with the qualities that our hero has. Childhood and adolescence uses
identification to construct the details of the identity matrix. They pick and choose
qualities from many others to aspire towards. Modeling and vicarious learning allows us
to transform our personality from our immature defense-based reactive attachment styles
into a strategic, disciplined way of transformation.
With further maturity, people model their strategies on the principles of the
strategy themselves, rather than on the person who represents them. Through introjection,
we bring a principle we believe into manifestation. Identification with the principle, not
the personality, is the driving force to aspire and manifest as such. A principled
introjective attachment of our awareness onto events and objects is a proactive strategy of
dealing with stressful events and to create beautiful and good ones.
How we deal with the existential stress of the experience of events and objects is
the primary feedback onto the quality of potential future experience. Some objects are
best avoided, others will insist we face their fact. How we initiate contact and attach past
conditionings onto the present state of awareness will be transforming into the next
moment. Some attachments are clumsy or inappropriate; some are immature and

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distorted; some attachments are encouraging and a blessing and others, negative and a
curse. Some attachments are insightfully and skillfully applied, while others are foolish or
delusional. At times of a cued stress, a joke or a story may help to diffuse an anxiety.
Humor is a common defense mechanism that can transforms a tension into resolve.
Seriousness can as well. The particular style of transformation is often not the problem,
but the inappropriate attachment of a negative or delusional expression of the style. Even
humor can be used as a healing tool or can be a sword of mockery and contempt.

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Perceptual Problems and Skills

Many, many experiential disturbances develop rooted from perceptual problems.

Since much of our experienced is referenced from our memories of perceptions, then the
truthfulness and quality of these memories depend partly on the truthfulness and quality of
the perceptions. Every type of attended perception is distorted in some way. Distortion is
a measurement of deviation from an appreciable truth. A grossly distorted perception is
an illusion. Some perceptions are downright false; we call these perceptions,
hallucinations. Hallucinations are perceptions that have no objectively verifiable object as
the source of an extraception (a perception sensed from an external object).
All perceptions are fundamentally illusory as they are mistaken by awareness for
the objects that they represent. This representation is a physiological representation of the
sense organ’s transmission through nerves and brain onto the screen of awareness. The
perceived object is a perception of a sensation. The sensation is a representation of the
object that is sensed. Perception is the awareness of a sensation. This includes the range
of awareness from the fully attended awareness, to the subliminal, but still minimally
perceived and potentially influential experiential space. A representation is not the object
it represents, but is an analog of that object. Light reflected off an object is focused by a
lens onto a Polaroid film. We would not mistake the object for the film its image is
imprinted on, but we do just that with what we see, feel, smell, taste and hear.
We have just discussed the problems of perception that begin with the engagement,
attachment and release styles of the person. We will focus in the next section on how the
specific perceptual modalities deviate from truth and quality. Before we do this, let us
focus on the general topological characteristics of experiential disturbances caused by our
perceptual faculties.
In general, perceptually based experiential disturbances are based on hypo-
sensitvity, hypersensitivity, or poor integration with the other experiential modalities.
Perceptual distortion can be a priori or a posteriori awareness. It may be the sense organ
or neuro-pathway that fails to give to awareness the opportunity to appreciate the qualities
of the object. Sometimes the neuro-pathways give awareness a false or distorted image;
sometimes the environment does not cooperate in helping the sensory image to be
perceived; sometimes the subconscious neglects the object from clear insight. These

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distortions are a priori awareness. The sense image may not be attended to; it may be
denied or projected upon or avoided or filtered into distortion. These are a posteriori
examples of perceptual distortion.
We develop a perceptual capacity over time. This includes the memories of
perceptions that are available, as well as a style of attending to and utilizing our
perceptions. Each of us develops a particular capacity for each modality, and the serial
and parallel processing of those perceptions. Our learning excellence and disability is
dependant partly on our skill with these perceptual modalities. We use our senses to input
the raw material for knowledge. Piecing together the information from all of our senses,
we weave an analogue image upon our perception. This gives weight to the inertial
qualitative mass of the object.
The experiential field itself is distorted by the weight of the perceived object in a
very similar way that a planet curves the gravitational field it resides in. With maturity,
this preconceived weight of an object is “immediately” included upon our perception.
Though we have the ability to directly perceive objects, we develop so as to include our
projective filters and weights on the objects we perceive. Direct perception is the
immediate beholding of the sensation of an object without conceptual or insightful
overlaid consideration. We do direct perception all the time with objects that are trivial
and ignored. We see them and yet because we are considering elsewhere, we do not
conceptualize them. Preverbal children are especially direct perceivers, considering
objects as they are without our projection matrices.
Proper development includes the ability to directly perceive an object as it is,
without our projections. It also includes conceptualization where we represent the identity,
meaning and value of that object to awareness. Maturity also includes the further
development of the ability to see the limitations of conceptualizations because of its
distortions of bias and distraught, and to use the capacity to insightfully comprehend the
meaning and value of the object upon the direct perception, without conceptual bias. Each
age of develop is marked by the development of the skills in directly perceiving,
conceiving and comprehending the experiential objects and events.
Early perceptual errors often lead to a retarded capacity to scale these experiential
developments. A weakness in one perceptual modality can also lead to strengths in other
sensory modalities. The blind often develop a finer resolution of in hearing and touch.

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Same with other sensory deficits, a being will use those modalities that bring them the best
information for their needs. Developmentally, a being develops the sensory modalities
that they are most able to use. Our capabilities become our capacities.
Our perceptual development is based on our sensory talents and our desire to use
them. Our willingness to induce our senses plays a large role in our distortions and
negativity that result from them. Our perceptual capacities depend on both our innate
sensory talents as well as our willingness to aspire to excellence in the perception. We can
look, listen, touch, sniff, lick in order to see, hear, feel, smell, and taste better. Every
talent succeeds in technique by the effort of discipline. This is our experiential voltage.
Our perceptual deficiencies can move us to become better in our perception. Talents need
effort to become skill. Perceptual skill needs discipline to become excellent.
In development, some beings become fixated in a certain experiential dimension or
sub-dimension. Sometimes this dimension is the perceptual dimension. The person’s
primary orientation becomes the attending to and utilizing perceptions. Much of life
becomes about gaining capacity in the perceptual dimension. Painters, cultures and
musicians often take advantage of their perceptual talents. Common these days are people
who become fixated in the conceptual dimension, ignoring much of their sensory
perceptions in favor of their internal conceptions or feelings or intuitions or behaviors.
Skillful maturity allows a development in all the dimensions of the skills and capacities
available. Imbalance may occur if the talent is not available or not taken advantage of.
Perceptions are especially involved in spatial and temporal issues that can become
distorted or lead to suffering. Space is the dimensional container of an object. Space
represents the range of extension of an object in a certain direction. Every object has a
proximity and distance from the frame of reference of the subject who sensed the object.
From the experiential frame, the origin of the vector of the awareness looking out at the
object is from awareness, through the eyes and towards the object. Distance can be
metriced by many measures projected upon the perception. Feet, meters, yards,
desire/need/want for the object can all effect the projection of proximity and distance.
The object is also surrounded by a temporal and spatial context that gives
perceptual meaning and value to the object. There is a continuity and discreteness
associated with an object or event, that is determined by perceived boundaries and
adjacency, interposition, shadowing, contrast, resolution, perspective. We move and

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reconsider, confirm or deny the accuracy of a perception. The awareness boundary of the
perception is as far as we can see or hear or touch or smell or taste at this very moment.
The experiential boundary is the awareness boundary over an integral of time.
Perceptually, the experiential sensory perception boundary is open, but contained to the
physical universe within our reach. Since we see stars and galaxies billions of light years
away, we can reach our perceptions at least this far. If we include into our perceptions,
tools like telescopes, our perceptual field boundary because even vaster; Still contained
however, to that which we can reach.
Topologically, our perceptual field boundary is experientially open, because we
could never in our life “see” everything about everything (and remember it). It takes time
to see, and since we have a limited time, we can only see so much. There will be in our
lives always much more to see. The experiential boundary is wide open for perception.
The perceptual field space however is not continuous within the boundaries or our
awareness. There are areas blocked from our awareness. Much of the perceptual field
space is blocked from us and much is not even available to us.
We have difficulty, for example, in perceiving ultraviolet light or infrared, or
hearing very high frequency sounds. Sometimes we walk in the dark, or are physically
obstructed from seeing or hearing or touching an object. The environment gives us the
conditions of the perception. We can sometimes manipulate ourselves into a better
beholding. But many times the object is not available to our perception or is obscured
from a perception. In this way, the perceptual field is discontinuous. Object come in and
out of our perceptual awareness. While they are out of our grasp, the perceptual field is
topologically discontinuous if it is technically impossible for the perceiver to behold it.
There are many perceptual fields unavailable to humans in our plain senses. We know
this from other sensory-extending equipment like telescopes and microscopes and radio
telescopes and hearing aides.
Every perceived scene is perceptually parsed into attendable chunks that allow the
perception to be considered in context. This perceptual parsing function is quite important
and is stronger and weaker in some than others. Weak functioning leads to the inability to
see the relationships of the parts to the whole, by getting fixated by the bug on the leaf in a
tree in the forest. Excellent functioning allows the contextual regions to give weight to the
accuracy of conception and insight into the perceptual truth of the object. The scanning

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for spatially and temporally adjacency and separation help awareness to put a scene
together.
Some cognitive dysfunctions have there root in the inability to perceive the context
of a bounded focus of perception. Simultagnosia is one such dysfunction which occurs in
brain injured people causing them to attend to only one immediately focused boundary at
the expense of the awareness of the context of the perception. If presented with two
objects simultaneously, they will be unable to attend to both at the same time. This would,
of course lead to many problems in living in this multi-contexted experiential universe.
Spatially and temporally, perceived objects have a sequential order of
transformation. Awareness can be neurologically blinded from perceiving the perceptual
and thus, conceptual or comprehensible meaning of the sequential relation. Simultagnosia,
often caused by right pariental brain injury, causes awareness to miss the sequential
significance of an object transforming over time, or multiple objects interacting and
transforming in context. Akinetopsia is the inability to perceive the motion of objects.
This would certainly get in the way of being an excellent baseball player.
Dyslexia is a reading impairment when the visual sequence of words are presented
to awareness in mixed or invisible ways. Awareness can compensate for the presentation
by filling in the gaps of the perception, but is impaired compared to a person who is
talented in perceiving sequential relationships. Some people can read whole groups of
words in a single gulp, while others read one letter at a time. These skills are partly based
on the perceptual ability to group and sequence perceptions.
Macular degeneration can put a whole in our field of visual focus. Some of us
develop a selective deafness at certain frequencies; B-12 deficiencies can lead to the
inability to perceive vibration. The space of perceptions can have gaps because the
sensory organ has a selective range of function. Sensory perception itself is limited to the
range of capabilities of the sensory organs. The space, however, can be filled with gaps
hiding the qualities of the form perceived.
Healthy awareness develops the skill in perceptually parsing and contextualizing.
An entire scene and be perceived as once as a great symphony of transformation.
Awareness can directly gain insight into the cogs of that perceptual symphony playing.
The conductor of a symphony does exactly this, listening ever so closely for resonance of
the parts with the whole. Some parts, like the violin section are considered both as a part

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with subparts, within the whole group. Awareness segments and groups our perceptions
into perceivable meanings and values. These are the quale and qualia that are immediately
perceivable. These perceptual qualities are sometimes not available to awareness or
distorted given to awareness by a priori factors, or distorted by awareness by a posteriori
factors.
The environment plays a large role in the distortion of perception. The atmosphere
itself, colors our perceptions, as does the amount of light, wearing sunglasses or gloves; or
listening through the crowd to one particular voice. We selectively perceive a speck from
the lot. The background noise may overwhelm the perception; the midnight new-moon
may darken our sight; our running down the hill may jostle our perception accordingly; we
race by in a car. Perception is not just a static, focused serial engagement, but a dynamic,
contextual, parallel interaction. Perceptual distortion from the environment can occur
any step of the perceptual way. Objects are not given in a perfectly focused light. We are
given a sensation of the object and perceive the qualities available.
External and some internal objects come into our perceptual awareness through our
senses. Every perception has a degree of focused resolution and brightness of luminosity.
Brightness also means loudness, tastiness, strength of fragrance, amount of sharpness,
vibration, pressure. This is the measure of the intensity of the perception on the field of
awareness. The sharpness of the boundary edges and the perceivable qualities within that
boundary, determine the resolution of focus of that perception. Perception gives
resolution of an object into a form that is perceivable by awareness. That form is the
perceptual “shape” of the object, shape being the boundary and perceivable qualities of the
object (texture, timbre) confined within the boundary. Both focus and perspective are
involved in the resolution of the form of an object. The form is the perception of the
substantial container of the related qualia. Certain brain injuries lead to problems in the
recognizing of the form and shape of objects. Each of us have a graded ability to perceive
particular types of forms.
Sensory malfunction or immaturity can lead to a perceptual distortion. Blindness,
deafness, anaesthesia (inability to feel), anosmia (inability to smell), Ageusia (inability to
taste), are all examples of the lower limit of hyposensitivity, that is, no sensitivity. A
priori causes of these maladies are either related to the sensory malfunction, failure or
absence; This can occur at the sight of the sense organ, in the transmission of the

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information to and through the brain, in the subconscious, or on the field of awareness, but
lost a priori attention. The bodily a priori causes of these perceptual problems are vast,
and includes the following reasons:
Genetic, malformation, deformation, sense organ, nerve and brain injury,
decay and trauma, vascular influences, infection, toxic and metabolic
exposures, working memory problems, dementia, delirium, and neurosis
and psychosis

We will study each sensory modality specifically to see how and why the organ
can lead to a specific false or absent perception or distortion. Since this study is based
from the experiential frame, we will look towards how and why the a priori physical
diseases can influence the experiential distortion or disruption. We seek to present in this
experiential frame, how experience is distorted, apprehended, disturbed and blessed by our
sensory perceptual functions. We seek to understand the implications of perceptual
disturbance and talents on the qualitative field states of awareness. The ultimate causes
and primary reasons for these disturbances will also be speculated to allow the context of
our experience to take full meaning. Science is doing a great job in mapping the physical
pathways that allows perception to occur. Here, we will focus on how the perceptual
phenomena influences the experiential field.
Perceptions can thus find experiential distortion in the processing of the resolution,
intensity, quality and contextual relation and boundary (form), sequential ordering, and
interpretation of those perceptions. This can lead to a form, time and or spatial distortion
while apprehending the event. Micropsia, for example is the seeing of forms smaller than
they are; Macropsia is seeing the forms larger. Hyperaethesia is feeling the form more
intensely, and hypoaesthesia is feeling the form less intensely. LSD and marijuana, for
example can cause a visual hyperaethesia of colors, experientially perceived as very bright
and saturated, often with blurred melting form boundaries. Our brain chemistry itself and
its neurotransmitters influence the intensity of our perceptions.
Drugs and brain neurochemistry can also present awareness with objects that
simply do not exist in objective reality, even though they are perceived as really existing.
Drugs and brain function (and intention) can cause us to hallucinate and falsely perceive
objects. Imagery is intended (a posteriori) hallucination and will not be discussed here.
Hallucinations can be organized or disorganized or partly organized; and hallucinations
can be elementary or complex.

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 Disorganized, elementary hallucinations are false perceptions of things like a
whistle or bang or flash of light. Organized complex hallucinations can be a false
perception of an entirely perceived scene and event packed with impulsed implication of
meaning with it. To qualify as a hallucination, a perception might have the following
characteristics:
The object of the perceptual has no objective existence
The object appears real to awareness despite having no real counterpart
The object has appreciable sensible qualities
The objects are not directly manipulatable by intention, that is, they happen to
awareness
They can mono-modal or multimodal
We are, for at least that moment, fooled by the perception; we believe the perception to
be real

The content and believability of hallucinations have great impact onto the field of
awareness. A complex, organized hallucination may tell a paranoid schizophrenic to kill
his mother. The ability to make a distinction of fantasy from the real is a special talent
that somehow escapes psychotics. Everyone hears voices and sees things that do not exist
in objective reality. Unless we are psychotic, we do not grossly mistake the unreal for the
real.
Perceptual illusions and hallucinations have many common causes. Seizure
activity and electrical stimulation of the brain commonly provoke hallucinations, as does
migraines and strokes. Drugs show us the true plasticity of our field of awareness.
Images change their form, color, intensity, hue, urgency under the influence of drugs.
Emotional states can also induce illusions and hallucinations, as can deprivation,
exhaustion, fever, mania, depression, anxiety and suggestion.
Visual hallucinations occur in narcolepsy and sleep deprivation, delirium, lesions
of the eye, and temporal or occipital parts of the brain. Visual hallucinations can be a
whole scene like a movie with all the details to convince awareness of its reality.
Hallucination in retrospect may seem fantastic, but in the moment of their spell, they are,
by definition, convincing of their reality. Hypnogognic hallucinations are a common form
of visual hallucinations that occur just before sleep. Commonly, we dwell in this visually
hallucinatory state gladly and comfortably, just as we drop off to sleep. The images can
be free associative, or more coherent around a seed of thematic meaning.

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 Likewise our dreams themselves are a type of hallucination. Dreams convince us
of the awake objective nature of the scene we are perceiving, but then, upon awakening,
we realize that we where perceiving in the dream space. Hallucinations in the dream
space make up the very nature of perception in that the space. We believe that we are
awake and experiencing objects that should, but do not exist in objective reality. Likewise,
we can inhale gasoline or glue and hallucinate little green men running out of the gas can
(the so called “Lipputian” hallucination). We have all had hallucinations of creepy crawly
things on our skin, but sometimes crystal methamphetamine addicts really hallucinate this
intensely and can scratch holes into their skin trying to relieve the tactile hallucination.
Phantom limb pain is another uncomfortable hallucination of feeling.
Epilepsy often provokes olfactory hallucinations, that can be used to help ward off
the impending seizure. Schizophrenics most often have auditory hallucinations and report
hearing voices. Auditory hallucinations may be in second and third person (first person
hallucinations being normal talking to oneself). Two and three voices may talk back and
forth and about the first person. Some of these voices may thought read the person and
anticipate their own first person thoughts and images. Auditory hallucinations can be
analog like an actual sound of a object or event, or the representative of a sound like a
word.
Sometimes a hallucination is not sensory modality specific. For example, some
hallucinations are perceptions of a sense of a presence of the “spirit” of a being. It is not
the perception of a specific sensory modality, but is a perception nonetheless. A daughter
might sense the presence of her dead mother and that might move her in response to that
perception. Clairaudience, clairvoyance, and telepathy are example of extra-sensory
modalities that are somehow perceived. These perceptions are often experientially
“translated” into a recognizable perceptual representation of the object.
Sensory input in one modality can cause a reflexive translation into another
modality. Some people report seeing images when a type of sound occurs; or hearing a
sound, when a light flashes. There is a stimulation crossover that can happen to people
that distorts or clarifies the sensation. One mathematical savant reports seeing colors-
shapes instead of numbers. When he does calculations, the color-shape change presented
back to awareness tells him the answer. When remembering the value of pi to thousands
of digits, he looks to the next color-shape presented to awareness. This may not be a

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conditioned response, but a neurological wiring to present the objects as such. This is an
example of a distortion that is used as a clarification and used as an advantage.
Illusions and hallucinations are dysphoric or pleasing, meaningful and useful or
not. The difference between the psychotic and the mystic is often in this very distinction.
The psychotic’s hallucinated perception is based in illusion and the non-real, leads to
suffering, and is used in destructive ways. The mystic takes the perception of the
“hallucination” and orients it within the value and meaning possibilities, and utilizes it
constructively and harmoniously. The ability to develop healthy boundaries between our
intraceptions and extraceptions develops into our perceptual skills and problems .
Because emotional feelings and represented thoughts are attached to the
recognition of an object, perceptions carry a weight with them. This weight can be a
burden if the thoughts and feelings are dysphoric and negative. The perception as it goes
into recognition is attached with the egoic values and meanings. The way we attach the
thoughts and feelings is more important than the feelings themselves. If we attach weakly
or too strong, compulsively or impulsively reflexively onto our perceptions, then the
weight of the perception can drag us down and frustrate the graceful way. Perceptions can
loop and glitch in our awareness; this is disturbing enough, but when these include the
weight we attach to them, the perception can become unbearable. The pressure of the
perception to come into and stay in awareness determines much about the implication of
the perception. The most direct implication is on how we recognize, represent and
comprehend perceived objects.
Intraceptive perceptions have important distortions and clarities. Intraceptive
perceptions are those which find their origin within the boundaries of the body. Some
intraceptions are the perception of the body itself. This is called the etheric sub-
dimension of the perceptual field. The etheric “body” is the intraceptive appreciation of
the topography of the physical body. Each us us develop a skill in perceiving the etheric
field. Our willingness to explore the available etheric space determines much about our
perceptual skill. People explore their bodies perceptual often to pursue pleasure and avoid
pain. Each etheric perception has an ability to be pleasing or not. Sometimes etheric
perceptions can be displeasing. The etheric field includes any place in our body that we
can somehow sense, as well as well as the emotional feelings and neuro-hormonal drives
impulsing onto our perceptual field.

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 Our etheric field develops a “righteous” field or a resonance that reflects the proper
functioning and feeling of that area of perceptual space. Problems come into a person
through poor etheric perception, as well as illusory and painful intraceptions. Some
people are especially talented and healthy in their etheric perceptions. Yogis undergo
training in exploring the etheric body, learning to control the pressure from the
subconscious to attach conditioned awareness onto the intraception of their etheric field.
The chakras are the awareness of the neuro-plexi that allow an especially bright area in the
etheric field. The attachment of experiential tendencies onto perceptions in these fields,
often stimulate glandular secretions related to these plexi. These hormones released thus
becomes a controlled or conditioned response as an attachment is put onto an intraception
that further influence the perceived field state.
Much of our physical health is directly related to this very issue. If a person has a
clear map of the eigenfunctions (proper characteristic functions) of their body, they are
more likely to remain in tune, just like a musician with their instrument. Whether they
play beautiful music with their eigenfunctioned intraception, depends on their capacity to
transform the perceptual field into a resonance.
The etheric map is still a representation of our body, not actually our body itself.
We need to have a sensation of our body to perceive our body. Analgesics can block this
perception as can neuropathy, and inattention. Nerve, spinal and brain injuries can greatly
influence our ability to touch our body. Our etheric perception is greatly dependant on the
physical infrastructure for intensity, resolution, form and quality. It is also related to our
interest and courage and encouragement to explore. The etheric body is full of potential
pain and dysfunction. Often we avoid etheric exploration because it spooks us. Many
“demons” lurk in our injuries. The etheric body holds attached memories of accidents and
traumas and abuse and neglect. These condition our relationship with each part of our
body.
Intraceptions often bring a reflexively attached electro-chemical implication onto
the perception. This may tighten the regional muscles, restrict blood flow, congest the chi.
How we hold and transform a perceived etheric field area of our body can influence the
physiologic energetics of that area. Necks tighten up this aways, as do stomachs,
foreheads and jaw muscles. Our pancreas, adrenals, sex organs, thyroid, pituitary and
pineal glands all are influenced by our perceptions and their conditioned and intentional

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attachments. Headaches or diarrhea, or blood sugar changes might follow worry.
Likewise these things might induce worry. The conditioned response to the intraception
creates an etheric perceptual field tendency to accommodate a future identified
intraception similarly.
Yet through direct and insightful intraception of our etheric body, we have the
opportunity to witness proper and more excellent perceptual functioning. Each area has
the experience of health also associated with it. This become the goal of a dysfunctioning
etheric perception. Our executive function uses these perceptions to set the bodily alarm
parameters that trigger a need to consciously adjust. We also use them to excel in all
physical grace, in art, utility and sport. Our etheric intraception is the terrain where we
touch our bodies and activate them in a fine-tuned concerted effort. All fine-tuned
feedback/forward control of our body relies on the state parameters we have set as
reference memories of eigen-intraceptions. These depend on the accuracy and subtleness
of our perceptual abilities. These perceptual abilities depend on the encouragement of the
givens of our talents with the takens of the opportunities presented us.
Etheric topographic maps reflect not just the location of the area considered, but
also the qualities typically found in that area. Just as a topographical weather map might
include, the altitude, the barometric pressure, the wind speed, the temperature, gas and
moisture etc. , an etheric weather map might include the texture of the qualities of the
feeling itself, how it looks, feels, sounds, smells or tastes, and works. The etheric terrain
itself, may be stormy and disrupted or the perceived atmosphere upon the terrain can be
en-stormed by attitudes, moods, and inclinations attached to the territory. The etheric
map we develop is weighted by these conditions of attachment we weave into our very
perception of our bodily terrain.
Kinesthetic perception call proprioception is especially based on etheric
eigenfunctioning. Physical coordination requires that we feel and move our limbs in
particular ways. Participating in the physical world is greatly helped by the biofeedback of
spatial position. Pressure, vibration, stretch and touch receptors all work in coordination
with the vestibular apparatus, vision and hearing to tell awareness position in a spatial
field. Every complex task requires the proprioception to give the necessary feedback to
control the body.

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 Clumsiness and physical grace are the outcomes of proprioceptive functioning.
The ability to go into and utilize our physical tool and to extend beyond our body to the
tools of the world requires etheric topographical mapping with eigenfunctioning. We rely
on our body’s feedback mechanisms to clue us into our position, posture and task. These
etheric perceptions are vital to performing any task well. We need to see into our body to
be able to use it. An eigenfunction is a perception of the proper feeling, motion, and
utility of the space considered. It is the correct way that the part works. We witness our
body working well and we see our clumsiness.
Those who are more comfortable with perceptual spaces other than the etheric,
have challenges in utilizing their physical tools. The ability to have insight into our body
starts in the developing fetus. The more vegetative a being, the more the etheric
perceptual space is directly and solely available to the consciousness. In our earliest days
of consciousness, it seems that we are most familiar with our bodily environment, since it
is most of the environment available in the womb. After birth the extraceptive senses
make it obvious that we are involved in a world and that our body is where we are located
in this world.
Some beings get locked into the intraceptive perceptual world and have difficulty
engaging in the world and social functioning. These people are often regarded as autistic
or retarded because of their difficulty engaging in the world. Often the external
perceptions are overwhelming for these people who can’t healthily sort the perceptual
information. The information is often presented to these folks as confusing or disjointed
or missing in vital perceptual constructs. The context may not be obvious; or focus on
one object causes the ignoring of another series of objects. Some people loose the parallel
processing and are serial processing small parsels of information missing the entire scene.
Other beings are especially talented in their external perceptual observation skills.
They scan and sort and contextualize and can construct quite sophisticated
multidimensional maps of the perceptual field. We gain a direct perceptual meaning
without having to abstract the object into class and condition. As we get especially
skillful in our perceptions, we can take in large amounts of information in a single glimpse
and can scan and search in a profound way. A police detective learns these perceptual
abilities, searching for clues for a criminal element. A small but meaningful clue may
perceptually stand out amongst a field of possibilities because of the wisdom of the

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detective to read the clue. Humans can perceive not only physical objects, but can
perceive complicated abstract patterns that suggest an intentional meaning.
The red necktie on the doorknob may symbolize to the roommate, “I’m getting
lucky, find some place else to sleep”. Our lives get very abstract as we learn to scan for
patterns of meaningful thematic perceptions. External perceptual can be of either concrete
or abstract qualities. Concrete perceptions reflect the qualities of the substance of the
object within a boundary of perceptual space. Abstract perceptions reflect qualities of a
conceptual meaning also within a boundary of perceptual space. The insight of the
meaning of the conception can be directly comprehended in the very perception itself
without any represented construct. The perception itself can contain the meaning with the
insight of the perception itself.
We do this all the time, even when we do represent the object with a conceptual
overlay. Often we scan an area to see if an area needs attention. The cleaning lady scans
at the floor for a spec of dirt to sweep; the window could use a polishing; the sink needs
cleaned. We can set up abstract criteria and perceptually scan for the need for attention.
The perception is well contextualized by an abstract consideration. This ability to apply
our perceptions is a talent that can be skillful or lacking. We each develop a style of
scanning, and ways of doing it. We group, clump, parsel the perceptions into chunks
representing a perceptual meaning. The meaning is directly perceptual.
Musicians and appreciators of music become very skilled in clumping sounds into
perceptually meaningful wholes. The sound has spatial and temporal characteristics that
transform in a meaningful way. This can be directly perceived. Music especially invites
direct perception and often the more conceptualizing, the more is missed in the perception
of the music. A song is a perceptual unit, as is a phrase of music. Some people are
especially skilled at remembering or creating or recognizing complex auditory perceptions.
A perception can actually be a series of perceptions tied together into a meaningful
clump. The clump is an insight into the meaning of the perceptions upon seeing their
relationship. We should be able to see that three lines form a triangle and see the triangle,
not one line, another line and another line. This can be a problem for some brain injured
people who can consider only concrete, serial images. Youth and age also go through this
type of more primitive functioning. Animals are often very good in using direct
perceptual meaning. Dogs can recognize who it is by the sound of the feet walking. This

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implies a direct perception of a meaning. Most mammals have this ability to understand
the meaning of the perception.
Astral Dimension Disorders and Skills
The astral sub-dimension is the intraceptive perceptual space that awareness
dwells. The etheric perception of our bodily sensation is one sub-dimension of the astral
dimension, as are our imaginations, dreams and mystical vision. The mental dimension
includes the experiential aspects of conceptualization, thoughts and reasoning. The astral
vision is the sight of the images of our “closed eyed” awareness, that is, objects that we
see with our eyes closed. Likewise, astral hearing is the intraception of the sounds
perceived from within our own mind. This includes our own internal dialogue and the
acoustics of internal analog noises. The astral perception is a vast field of dwelling for
awareness and sets the stage for the spectrum deviant attachments.
Most emotions are a astral-etheric perception that like synaesthesia activates a
cross domain mapping. Synasthesia is the perceptual phenomenon that occurs when one
sensory input stimulates a sensory input from another subdomain. Bright flashing lights
may be perceived as a loud sound. The conditional attachment of a projected value or
meaning occurs upon an identified contact with a perceived object. The perception causes
a cross domain stimulation to perceive the new mapping in preference to the original.
Likewise, bodily states are perceive by awareness with the templates of astral overlay
attached to it. The astral overlays are the “feelings”, emotions, attitudes, moods,
convictions that comes synaesthetically weighed in on the perception.
Neuro-humoral chemicals include both our neurotransmitters and our blood
circulating hormones. Our feelings and astral field states are strongly dependent on this
chemicals. The brightness, clarity, strength, spiteness and characteristics of the objects of
the intraceptions find their potency from neurochemical proceses. Since this study id from
the experiential frame, we will focus on the experiential results of these processes. No
doubt, that many depressions, anxieties, attentional and thought disorders arise with
deviant neurochemical etiologies. Often these chemicals themselves are the storehouse
and production set of our experience. Awareness can influence the conditioning of these
chemicals and these chemical determine the conditionings of the awareness. We
experience the attachments of these fields. The experience of perceiving a computer
monitor, though dependent on the electrochemistry of the computer and monitor, is

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something different than the computer and monitor. The neurochemical nature of the
screen of our awareness is incredibly influential on our awareness but is different that our
awareness itself.
Emotions are feelings at the crossroads of our body and awareness. Any
perception of our bodily state parameters can be interpreted by awareness as a “feeling”.
We have certain classes of feelings based on a style of attachment of a meaning onto those
particular perceived values. We have sexual feelings that predominate the mind of many.
We have pooping and peeing feelings that urge a social necessity. We have fear, worry
and anxiety feelings that race our heart and burn our stomach. Sadness is a perceived
negative feeling state of a sense of loss and despair. It is a fundamental feeling that we all
can identify, because it happens to us. Tears well up, we get that feeling in our throat and
in the pit of our stomach; Grief is a particular flavor of sadness occurs with the loss of a
loved object. Love is a feeling of longing for the sexual object of desire. Anxiety is the
fear of loss of one’s own or another’s quality of life. Anger is the negative feeling that
arises when an intended goal is frustrated and manifests as a sense of irritability and rage
and often behavior with intent to harm. Disgust is a feeling of repulsion from a perception.
Intraceptively, we perceive our emotions and physiological states. Pre-
conceptually, emotions have their root often in feelings from our body impulsing onto our
perception. Our experiential field state is most intimately attached to these perceptions of
our feelings and bodily functions. The perception of feelings brings a great opportunity
for disturbance of the experiential field. In general, a (emotional) feeling can feel good or
bad, intense or mild, specific or mixed. Feelings are impulsed onto awareness, although
they can also be cultivated through operant and classical conditioning, and intention. Each
feeling has a certain tone to it that identifies it as a class of feeling, classified by the
adjective describing their meaning.
Happy, sad, guilty, shamed, grieved, irritable, angry, worried, upset, fearful,
excited, jealous, and many other words describe the texture of our emotions. Hungry,
horny, tired, exuberant, full, and many other words describe the state of our bodily
functions that we perceive. Many emotional disorders develop because these emotions
overwhelm the experiential resonance. Emotional problems develop for many reasons,
some of which are:
A particular emotion state predominates the field which is painful or
uncomfortable

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 The emotion presents itself too easily or too stubbornly
The emotion is awkward or is triggered by stimuli that is not dysphoric
The emotion colors the awareness to have further distorted\dysphoric conceptual,
insightful and behavioral experience

Some feelings directly hurt, and some get us into trouble by the psychological and
social ramifications of the feelings. Some feelings are brief and passing, while others are
epic and disastrous. Some feelings carry great import and tune us into social and bodily
functions; It would be weird not to feel certain emotions at certain times. Perceptions of
emotions can clue has into import social and worldly events. Fear can save our life, or
cause us to die from a heart attack. The emotion is something presented to awareness and
encouraged or discouraged. Each of have cultivated our emotional state by attaching
emotional responses to certain perceptual cues.
Feelings can develop into moods which are the effect of an emotion predominating
on the experiential field. A mood is an atmospheric change pervading the field of
awareness. This filters the perceptual field with the tone of the mood. A mood occurs
over a longer period of time than an emotion, and has a potential effect throughout all the
experiential dimensions. Moods can come in and out of a person’s space like the monsoon
season does, or it take be like a momentary storm. We perceive our mood, it is something
that can be encouraged or even sought after. Moods are something on our surface of
awareness, like the weather on the earth, pervasive and inevitable. Something we have to
bare.
Feelings and moods are some of our most precious of perceptual experiences
because they feel so good. Feelings are like the texture or timbre of our own experience.
Our emotions vibe us to feel the meaning. The meaning is in the very experience of the
emotion itself. We can conceptualize the feeling (which some do obsessively), but the
feeling is part of the fabric of the very substance our experience.
Having no moods or emotions would be a human deviation. Having too many or
inappropriate feelings and moods can cause disruption. Having a tsunami or hurricane or
flood of emotion would be a disaster. The perceptual aspects of emotions are self-evident.
How we hold onto, attach and let go of emotions and resolve their issues, determines our
emotional skill. Most of the problems with emotions are not in the perception of the
actual feeling, but on the attachments we make onto these emotions.

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 Our attachments to some feelings and our avoidance of others is the basis for most
of egoic strategic management. The perception of a feeling could mean an implication
that causes alert in other cognitive areas of experience. Executive function must monitor
our feelings and see if the issue arousing them is important to resolve or can that feeling
seek fulfillment. Feelings are often the experience of the tension from the drive or the
want. The itch needs scratch, the libido needs the outlet, we want to relieve the anxiety or
stress feeling that we perceive. Awareness is forced to deal with the feelings, the drives
the impulsions that it perceives coming onto it’s field, pulling that field into distortion.
The perceptual function itself can be clumsy or skillful in the ability to see the nuances of
emotional perception. We all feel in the way that we feel; that is given in the moment as
the way that we feel, just as color is given to the eye as green. We can dismiss feelings
and move on or we can cultivate the feeling to escalate into a more intense feelings.
Affective disorders includes the emotions, feelings and moods. Depression is the
overwhelming feeling of sadness that pervades awareness. It can be situational or general,
intense to mild. Depression often includes a sense of hopelessness, unsurity about thriving.
Depression can include many sub-feelings and emotional state, but it represents the field
state of awareness that is pervaded by a sense of negativity and gloom. That is weaved
into the perception of the field state and pervades the other experiential dimensions.
Thoughts become negative, self-defeating and attached to the feeling state; other
perceptions loose their beauty or brilliance. Ideas are not as profound, important.
Some depression includes a perceived sense of frustration, irritability or anger.
Others perceive a sense of less brightness, less color, less intensity of good feelings or
more intensity of dysphoric feelings. Sometimes depressions includes a fatigue or
lackluster for life and living. This may be either a physical or mental sluggishness.
Depression can be dimension specific or it can gross many or all the experiential
dimensions. Very negative cognitions and challenging cognitive filtering can skew our
feelings towards depression. Feelings can be triggered by negative thought and negative
thoughts can be triggered by a feeling. A physical perception or an associative memory
can trigger a dysphoric feeling. Depression can be constant or intermittent, cycle for no
apparent reason or be reactive to a situation event.
The root of depression is at least partly physical. The feeling of being depressed
is related to the neuro-hemicals serotonin, norepinephrine, epinephrine, endorphins,

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dopamine, oxytocin to name a few. The precise neuro-chemical alchemical mixture is
influenced by genetics, developmental conditioning, environmental and situational
conditions, and the intention of the awareness. Sometimes the chemical approach is over-
diagnosed many factors play a role in depression.
For example, if the weight of certain memories coming into awareness is
overwhelming, the person is likely to feel depressed. The impulsive weight of the memory
may be neuro-chemical or conditioned by previous attachments. Depression can occur as
a result of frequently triggered thoughts or memories that provoke a sense of hopelessness
or despair. Any degree of want, any disturbance on the field, any degree of don’t want
leads to a certain degree of despair. Conditioned, reattaching feelings often keep a feeling
from going away. The strategy that we deal with the perceptions of our feelings determine
much about our ultimate comfort.
Some feeling strategies develop to be incongruent with other feelings, attitudes or
beliefs. Some feelings can be easily ignored or fulfilled; others more easily tamed or
enslaved by. As we mature, feelings develop a thematic tone into awareness. Feelings are
at the basis of most addictive behaviors. Gambling, sexual addiction, drug addiction, food
addiction, cigarette and alcohol addiction are all a pursuit of a perception of a feeling. The
feeling might be very palpable or it may be intangible, but each of us pursue a space that
feels good and healthy and conditioning towards an even happier way. Unfortunately our
discipline styles of behavioral attachment is often overwhelmed by the pull of the need or
push of the drive.
The executive function struggles to balance the urge for sensual fulfillment or
tension avoidance with the reality of the world and social rules. The easiest way to
neglect a temptation is to not be tempted by it. The impingement of the feeling or drive is
a most distressing part of depression or any dysphoric state. How we engage and
transform those feelings spews forth all the sublimation and displaced energy that make up
the world.
Some feelings are delusional, that is they are based on conceptions that do not exist.
Extreme depression can evolve into a psychotic condition as the feelings get projected on
unassuming objects. Psychotic depressions can lead to a complete unwillingness to
socially respond. This type of withdrawal is a catatonic depression. Some psychotic
depressions are more agitated or paranoid as the hallucinations can spook, threaten or hurt.

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Schizoaffective disorder is a life-long condition where people have mood disorders
weaved into their schizophrenic psychosis.
A depression that is persistent, but not necessarily intense is called dysthymia.
Dysthymia is a tendency towards dysphoric feelings that only occasionally get severe and
life threatening. Depression can cause suidicidal ideation and gesturing. Dysthymia is a
range of dysphoric feelings. Some mood disorders cycle from low feelings to high
feelings. The is called cyclothymia. If the range is more extreme, then the moods swings
are called bipolar disorder.
Bipolar is a mood disorder that represents recurrent dysphoric feelings ranging
from extreme depression to extreme mania. Mania can be an extreme agitation but is
usually an excessively exuberant pursuit of certain euphoric feelings. When the pursuit
crosses the law, or social ethics, or debt, or health and gets mixed with deceit, selfishness
and urgency, then mania crosses the line into disruptive tendencies.
Bipolar patients are helped by medicine that keep impulsions of certain feelings to
a minimum, and therefore do not tempt the awareness as much. A hypersexual patient
may be “helped” by a chemical diminishing their sexual feelings. Some sexual impulses
are hard and more frequent than others. Some people never have an urge to rape or hurt or
pursue a prostitute. For others, it is a daily fight to resist the temptation to fulfill the seed
of their psychic tension. Experientially a tension is created by the impulsion onto the field
by a perception that is thematically controlled buy awareness. The way that awareness
controls the feelings develops into the very themata of personality. Some people have
depressive personality styles, with traits predominated by depressive characteristics; or
likewise mania becomes weaved into the way a person is, and their style.
Affective disorders can thus be depressive or manic, cyclic, situational or thematic.
They can be multidimensional or uni-dimensional, with weak attachment or strong
attachment. Affective disorders also can have a certain element of anxiety associated with
it. These anxieties can be a particular fear or group of fears, or they can be generalized as
a sense of angst, Anxiety can also influence by obsessive-compulsive qualities. These
can influence the depressive feelings or mania.
Self-image is type of abstract intraception that we develop. These are a group of
qualities that awareness sees when reflecting back on itself. This abstract matrix of
qualities is not an actual image, but it is a representation; Self-image is the sense of me.

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My self-identity matrices are not the sense of me. The sense of me becomes the abstract
self-identity matrices as I abstract me into the transformations of qualities that represent
me. Upon introspection, I see something that is aware that I call me. I can perceive
myself by perceiving the qualities of awareness itself. The memories and feelings and
other attachments onto this image of me become the ego-identity matrix of me. The
perception of our identity and our attachments upon it determine much about the
expression of our personality. The ego-identity matrix can be magnified or reduced, be
shaken up or clarified, be accurate or falsified, or be optimistic or pessimistic as compared
to the actual self-image. These personality seeds could take their root in our self-image,
and how this perception becomes distorted by the egoic attachments onto that image.
Most people go towards their egoic matrices to describe themselves, not an actual
description of the awareness that they see. This is a distortion of the self-perception.
Social perception is type of abstract extraception that we develop. These are a
group of qualities that associate a pattern of meaning upon the perception of other
people’s or animal’s behavior in the world. Behavior has recognizable cues that can make
a meaning more obvious. A mother sees her child behaving and perceives that he has to
pee. Behavior often has a reason for being perform. In general behavior is vectorally
expressed, aiming to go in a certain purposeful direction. That direct may be a physical
direction or it may be a conceptual direction. The social perception also helps us to
know more abstract clues of others’ feelings, thoughts, tasks, or even rank in the pecking
order. We watch others to learn the rules of behavior. These rules are imprinted in our
behaviors and perceivable by a watchful eye.
Some people have an especially weak social perception. They have little empathy
or sympathy or compassion because they do not socially perceive the clues. They may
seem aloof or eccentric, or marching to the beat of a different drummer because of their
ineptitude of social perception. They have trouble tuning in with others and gaining social
resonance, because they can’t see or hold onto that perceptual field. This weakness could
translate developmentally into socially challenged people who can’t see what you mean by
your behavioral cues. Some autistics have this social perception deficit.

Conceptualization Problems and Skills

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 Once perceived, conceptualization often begins with a sense of familiarity with an
object. Objects and events are scan and search for familiarity. Familiar terrain allows for
an expectation template to be projected on the perception. An expectation template is a
reference class of qualities and transformations that a familiar object or scene might have.
Familiar relationship calls forth a variety of schematic recognition patterns. Expected and
unexpected qualities find relationship in a particular scene. These are referenced to
identity matrices. We conceptualize with a fuzzy degree of confidence that an object
within a scene is recognized with an identity. Sometimes this fuzziness seems more or
less obvious.
Awareness has a default of expected familiarity with familiar objects and scenes.
For new scenes and unexpected circumstances we have reflexive and intended schematic
transformations. Familiarity is part of the preconceived tendencies of awareness. We
have relationship with identified objects based on our recognition and the memories of
weighted attachment to that identity. The relationship is our preconceived notions and
these become our recognized attitudes, associated feelings, thoughts, and most likely
transformations. Unfortunately, many people’s familiar relationship with certain
important objects is fundamentally uncomfortable. These set up disturbance patterns in
the field of recognition as a tendency to accommodate/assimilate the object or not.
Deviations can occur at every stage of processing object recognitions.
When working well, awareness has the ability to transform a perception into a
meaningful conception. The conception includes a recognition of the object; further
attention to that object through scanning, and sorting and congruensizing; identifying the
object and scene; and transforming that object accordingly. A conception is a
representation of the quality and transformation matrices perceived. The representation is
the image of the perception itself onto awareness, the sense of familiarity and identity of
that represented object, as well as the semantic notions named onto that object.
Misconceptions can begin from clichés by mis-sensation, mis-perception, mis-engagement,
mis-attention, mis-recognition, mis-identity, mis-association with a semantic and analog
representation, mis-attachment, and mis-transformation of previous conceptions.
Disorders of the working, short term, and long term memory, drastically influence
object recognition. Amnesias can be caused by head injury, toxic ingestion, stroke, brain
tumors, aging, metabolic and psychiatric influences. Automated and intended memories

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provide the further direction of a perception into a conception. Overt identity of an
object requires a memory to identify the reference class. Similarity and difference have no
reference without memory’s ability to attach a standard of meaning onto the object.
Memory is the database of meaning contexts that refers an object to an identified
representation class. The meaning contexts are the memories of past qualities of objects
and their transformations both physically and conceptually. A memory is any
representation directly tagged to represent a past experience.
Memories problems can be modality and mood specific. Short term, working
memory is especially modality specific. Each perceptual “organ” reverberates into the
immediate past yet carries a direct wake from the past. This appears in our working
memory. We can build skill in these modality specific memories or we can become
amnestical. The memory attachment process onto object recognition profoundly
influences the ability to recognize an object, scene, event, or intended meaning.
Memories are given to awareness and can also be accessed by intention.
Memories bring with them a weight of disturbance and pleasantness or it is neutral.
Memories can also be closer to the objective truth or further from this truth. Memories
can be fabricated and often are by all us us, but this can become a pathological problem in
people who confabricate memories that are not based on an objective event.
Confabrication is a skew to our memory that is can be based in any aspects of experience
available to the memory process. Confabrication can be intentional or impulsively driven
onto awareness by conditioned subconscious or physical tendencies. We have memories
of our confabricated memories, so our present repertoire of memory matrices are made up
of both accurate and confabricated data sources.
The balance between the recognition of the real from the unreal is an important
tool that awareness develops with maturity. We learn, over time and accumulated
experience, to differentiate the objects and events in the experiential objective reality.
Upon engagement with the object at hand, awareness considers the spatial organization
and potential meaning fields associated with the perceived object. Boundaries of the
perceived object are considered by scanning the contrasts and linear distinctions of the
edges. Perceived geometric shapes of the object transforming over time are contexted by
the previous momentary and distant reference classes attached in the moment onto that
conception.

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 In the acquisition phase of data input about the geometric spatiotemporal shape,
the awareness can be actively searching for association, or passive cued into an
association. Active association brings an association guided by our hoped intention, and
passive association tends to bring an association impulsed by subconscious automations.
Object recognition requires that objects be generalizable into different perspective.
Our recognition abilities allow for viewpoint independence. We could, for example,
recognize a person upon meeting them from a 2-d black and white photo or drawing of
them. Our attention selects features that fits an indexed associated memory. Data
features are compared to reference classes and continue into our awareness with a sense of
familiarity with the identified object. We gain the ability to generalize a previous
experience into a potential meaning for our current experience.
An object perceived form this angle is perceptible at another angle as the same
object. To identify one object as the same in the next moment requires that our memory
be turned on. People gain and loose this ability to recognize and track certain geometric
patterns of a perception. Agnosia is the loss of the ability to recognize perceivable objects.
Apperceptive agnosias are recognition problems due to poorly perceived sensations.
Associative agnosias are recognition problems due to lack of conception. Those with
apperceptive agnosia may not be able to copy an image, while those with an associative
agnosia might be able to.
Visual space agnsosias are examples of apperceptive agnosias, due to an inability
to perceive color, or acuity, or contrast, or brightness, shape, or pattern, or size, etc.
Carbon monoxide [poisoning can cause a cortical brain blindness that causes a visual
space agnosia in certain people. Anomias are a type of associative agnosia when a person
is unable to put a name on a perceived object. Expressive aphasias caused by left
temporal brain hemispheric strokes leave people with this particular inability to name an
object that they recognize. We have all experienced when a word for an object does not
come to mind; Anomia and expressive aphasia are object recognition problems that arise
as an inability to associate a linguistic symbol as a representation for an perceivable object.
Sometimes agnosias are very sub-modality specific. For example, prosopagnosia
is the peculiar inability to recognize faces. A person with this problem learns to identify
other people by the sounds of their voices or their footsteps. Recognizing faces is a skill
that we all learn. We can recognize a familiar face from years ago. We can even account

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for the ravages of aging etched upon the facial perception, and still recognize the face.
Humans have learned to recognized not only faces, but the subtle clues of social meaning
expressed through faces.
We can recognized social meanings of facial expression. This is a complex series
of associations of potential preconceptions projected onto the present perceived expression.
For every skill in perception and conception that a person can loose or be lacking in, there
are those skills that humans can be excellent in, excelling in object recognition, facial
feature and expression recognition. One person’s deficit contrasts another’s excellence.
A clot in the wrong place at the wrong time, could forever blind us from recognizing the
face of our love. Such is the fate of some states of awareness.
There are many types of agnosias. Theoretically any function involved in object
recognition can go haywire and skew our ability to recognize a potentially recognizable
object. Form agnosia patients have difficulty perceiving the whole form the parts.
Simulatagnosia is the difficulty in recognizing two simultaneously presented objects.
Alexia is the difficulty in recognizing text. Verbal auditory agnosia is the difficulty in
recognizing spoken words as meaningful. Social emotional agnosia is the inability to
recognize the meaning of social behavioral cues. Lesions in the right cingulated gyrus of
the brain gain lead to the inability to visually recognize the topographical features of the
leandscape, yet can describe the visual memory of the same place experience in the past.
This is called topographical agnosia. Amusia is the inability to recognize a series of
auditory perceptions as music. Pain agnosia is the inability to recognize pain. The
inability to recognize familiar voices is called phonagnosia. The inability to recognize a
familiar touch is called tactile agnosia. Time agnosia is the inability to recognize the
duration of perceived events. Apraxia is the inability to coordinate a succession of
functional behavior. Aoutopagnosia is the inability to recognize the etheric topographic
map, the internal sense of bodily space. Anosognosia is the poor ability to recognize that
one is impared in their recognition abilities.
Accurate object recognition requires that an equivalence relation holds an
isometry amongst the independent experiential dimensions. Our conceptions need to
accurately reflect our perceptions and our insights in an affine manner. Sometimes the
recognition is rotated, or scaled, or sheared into refraction. The translation becomes
distorted based on the spatial distortions of the experiential dimension affected. Some

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translations from the perceptual to the conceptual are fundamentally distorted and render a
partial equivalence relation. Extraceptive and intraceptive image recognition can be
rendered distorted in various ways.
Intraceptive distortions are often caused by experiential clutter that distorts
awareness from fully attending to the necessary resolution of focus. Awareness focusing
on those imaginations and thoughts and feelings with a certain degree of attention,
resolution and assimilation. We must event recognize our intraceptions if we are to have
meaningful conceptualization. Otherwise we would not recognize our own words spoken
to ourselves; or our own memory images and sounds and feelings; or our own insights
onto our represented ideas. We recognize of meaning of an object needs awareness to
recognize that an object that has meaning. The meaning is often represented into iconic
images, and word and associated phrases, and stored as such. The raw material for our
intraceptive experience still needs awareness to attend to it to extract insight. The blurrier
the image, the more generic the word, the more diffuse the thought, the more obscure the
insightful meaning that comes to awareness.
Topologically, two spaces are isomorphic is they share certain properties. They
share identity elements and operations that operate on those identity elements in ways that
transform properties that are available within the space. A perceptual property can be
isomorphic to a conception if the conception does in fact relate to the perception it
recognizes. A isomorphism is a correctly recognized perception. The elements in one
dimension correlate as an equivalence relation and are considered congruent.
Isomorphisms share a congruence that accurately reflects the equivalence relation.
A topological isomorphism is a homeomorphism. That means that the space
allows for structural congruence for the element shared amongst the topologically related
spaces. An injective homeomorphism is a one to one correspondence of an object from
one dimension to another. If the quantities and qualities and those transformations remain
equivalent from one experiential dimension to another, we say the homeomorphism is
isometric, that is, distance and ratio preserving. The mapping of an object from one space
to another gets distorted from the truth of this one to one isomorphism.
A homeomorphism allows awareness to develop identity elements that have an
equivalence relations across experiential dimensions. An identity element allows for an
inverse function to take the identity element generated from one dimension, to be

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recognized as the same as it is reconsidered in the original space after it was transformed
by another. For example, if I identify this object as a glass, then I could mentally
manipulate the concept of the identity of this “glass”, take it through potential
transformations as a cognitive function, then reconsider the identity as the perception that
I am considering. Say, that I am looking for a glass to drink red wine out of. I have red
wine glasses and I identify the red wine glasses perceptually, recognize them as “my red
wine glass”; and if it is, then I should be able to use this red wine with it.
The object considered is recognized as identical to the memory of the object from
the perceptual and conceptual reference class. And if it is so, then I should be able to use
the glass; this further feedbacks to confirm the identity of the perception with the
conception. Sometimes an object does not correlate with the reference class of a similarly
remembered object. The degree to which an object fails to be injective (one to one
homeomorphism) is a measure of the “kernel” of a homeomorphism. The kernel of an
experiential homeomorphism is a measure of which a conceived object, for example, is
not identical with the perception is represents. If the homeomorphism is injective and the
mapping from one dimension to another generates an equivalent object with topological
isomorphism, then the experiential kernel is trivial. The concept accurately represents the
object. Sometimes the inter-dimensional and intra-dimensional isomorphisms are
distorted. The distortion is a measure of the kernel of the experiential space. Many mental
illnesses develop from the mis-identity of an object and we can say that the awareness is
stuck in the kernel space of the homeomorphism. The identity relationship does not
inversely offer the identified object back into the space. The kernel space of a
homeomorphism is all the other identities that one can identify an object with that is not
that object.
Awareness uses a group homeomorphism to further identify the qualities,
quantities and structural and functional relationship of those qualitative elements. A group
homeomorphism is a topological isomorphism that preserves the group structures and
functions when considered from one experiential dimension to another. The entire set of
qualities and their relations are transformable as a group and recognizable as a identity
corresponding to a group reference class. The reference classes are the injective
homeomorphic qualities of the group that are representable as an identity. The identity of
a group homeomorphism allows awareness to recognize a group of characteristics (qualia

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and schemata) and generalize these group characteristics as an identity with an
equivalence relation. If the object relation between the topological spaces are equivalent,
then the kernel of the group homeomorpghism is trivial. If the equivalence relation of the
group is distorted or not identical with the group of object it represents, if it is not not
invertible, or if it does not allow for the expected group transformations to occur, then the
kernel is not trivial. Indeed, the kernel is a measure of the very distortion of the
recognition of the identity with the object it is to identify.
Misidentification of objects is a potentially disastrous way for awareness to
proceed. Sometimes the mis-identity is because the accurate enough perception is not
available and the object is not recognized. Even if accurately recognized as the object, the
object may be mis-represnted to the other dimensions, distorted from the equivalence
relationship that an isomorphism requires. This kernel space of misrepresentation is the
kernel of much mental illness. Many mental illnesses find their seed after perception,
after recognition, but upon the identity and mapping of the identity from a perception into
a conception of comprehension or volition. The mapping becomes distorted either
because as the awareness attaches to feelings or thoughts that are not truly identified with
the object, or because it causes a disturbance in the qualitative field of awareness as it
accommodates the identity.
A delusional feeling or thought or intentional response may be associated with an
identified perception in a way that encourages a disturbance in the field of awareness.
This is the part of the attachment process as the awareness engages with a perceived object
and generalizes the perception through the other experiential spaces. Even an accurate
perception can translate into these other spaces as a distortion from isomorphism. When
isomorphisms are distorted, the metrics that come egoically projected onto them are also
distorted; therefore, a distorted isomorphism, brings a distorted isometry. This means that
a kernel is mistaken for the identity and the measures of quality and quantity and
transformation are non-isometrical. Egoic metrics are often non-isometric and are
therefore non-accurate (distorted) measures of quality, quantity and transformation.
Experiential isometry is not always all or nothing, but is usually a degree of distortion
from isometry. Sometimes the degree of distortion is mild enough to allow for a trivial
error; sometimes the egoic mis-isometry is gross and we would call this person deluded.
Delusions are false or uncomfortable feelings and thoughts and actions that we carry

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between dimensions. Cross dimensional mis-isometry, delusion, is at the root of much
despair. Delusion is the result of a false or disruptive attachment of a representation onto
a perceived object, scene, or event. Delusion is not all or nothing, but is humanistically
graded as it infiltrates our experience.
Conceptual distortion can begin with a dysfunctional mapping process. Brain
clitches can prevent an isometric mapping from one experiential domain to another. We
have already discussed perceptual distortions that can lend to conceptual distortions. A
misperceived object will lead to in-equivalence relationships as it is misidentified and mis-
transformed. Some objects are homologous enough to allow for the transformations to
occur and life goes on accommodating for the distortion. Some are so delusional that the
incongruence leads to further distortion and discomfort. . A refracted translation of a
refraction of a refracted translation often leads to a more severe distortion. The conceived
object is sometimes not recognizable in the translated identity. The extent of this
distortion is at least subjective, as the distortion is experienced. The distortion might also
be objectively evident as the person translates their conception into words and socially
identifiable conceptual representations.
A refracted translation of a refraction of a refracted translation often leads to a
more severe distortion. The object is sometimes not recognizable in the translated identity.
Two different people can perceptually witness the same event and conceptualize about it
in ways that are not congruent in meaning. Even within our own experience we can sense
an object and mistake the consequences of the events expected to be associated with that
original perception. We can mistake our own feelings and conceptualize a neuro-
chemically induced feeling into a meaning that does not exist. We blame our feelings on
all kinds of causes, often distorted by both previously conditioned filtration and
expectations.
The ability to identify an object into an identity class is a transitional step to the
representational phase of cognition. Awareness attaches a name or analog image onto an
identity matrix. The identity matrix represents the relationships of the quantities and
qualities that make up the perceived object. The identity defines the boundary of the
object and gives other objects a potential similarity and distinction. No two different
objects can ever be the same; they can however be equivalent. A bowling ball is
functionally and structurally equivalent to another bowling ball of similar characteristics,

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but the two objects are not the same. They cannot occupy the same space, at the same
time and be of the same substance and history. The bowling balls are isomorphic.
If I believed that this bowling ball was a baseball, then I would be delusion is some
way. The degrees of the delusion, is the dipping of the awareness into the kernel space of
the awareness. The topological kernel is a complex space identifying the space of what
the object is not. The experiential kernel is the space all of our false perceptions, beliefs,
thoughts, insights, and intentions. The real space of our experience is the extension of our
true correlation of our representation. The degree to which our experience is true,
determines our real space.
We dwell in both the real and complex dimensions, making a pragmatic distinction
at the moment. The ancient Egyptians built the pyramids without the science we
understand today. Their math and engineering was true enough to forge ahead and
construct, but they were inaccurate. As a child, we walked about in ignorance of the
insights we gain as an adult, but we often survive our kernel of deception. Our ignorance
blinds our early truth, and our foolishness and delusions blind our maturity. Yet luckily,
the world of ours affords a certain degree of forgiveness onto our delusional states. And
we see truthfully enough to associate a fuzzy meaning onto a fuzzy perception. Life does
not always critically require isomorphisms and isometric congruence. The more skilled
we are in the accuracy and depth of our experiential topological isomphisms, the more
wise our isometric measures become, so that we can accurately plan and strategically
manifest our vision of the truth.
An object is identified by the characteristic relationships of the qualities perceived.
Once identified and those qualities are believed, we represent that belief. All
representation is a type of conceptual mapping, a morphing of a matrix of qualities into an
analog image or a linguistic descriptor. The essential qualities of the object that span the
dimensions, the eigenvectors of the matrix, are given a symbol to represent the unique
relationship of all the qualities. X= “bowling ball”. X is a matrix of all the perceived
qualities that define the dimensional expansion of the essential characteristics unique to
that bowling ball. The representation is like the determinant of the matrix, correlating the
eigenvectors and their eigenvalues, and the identity element. The determinant is the
scalar measure of the volume of the parallelepiped spanned by those eigenvectors of the
identity matrix.

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 Some representations are thumbnails, so to speak, of the original perception,
representing the analog image of the sound, sight, taste etc, onto the field of awareness.
The wrong thumbnail can icon the perception and be misrepresented in the memory of the
perception. The thumbnail icon is experiential virtual tag for the entire matrix. Likewise
a work can represent an entire complex of qualitative relationships. Poor memory or
tricked memory and expectation can all influence the isomorphic fit of the tag for the
object.
Tags are very useful for they can be used in abstracted consideration. We can use
the tag in syllogism and deductive reasonings, and in inductive logic. “3” is a number that
describe the quantity of 1+1+1 and 3x1. 3 objects plus 3 objects equals 6 objects, yet 3
horses plus three dogs do not equal six. Mathematical tags are call parameters in the
abstract and numbers in the discrete. Mathematical objects exist in the experiential space
as conceptual objects that exists with no substantial basis. Mathematical objects represent
the measure and relation of potential extension. Any object has an extension in a
qualitative direction. The amount of the extension depends upon the metric imposed. The
amount of extension of the eigenvector of a matrix of qualities is the eigenvalue of that
eigenvector. The “real” eigenvalue of the identity matrix of the conception is the
undistorted isomorphism of the object into the mapped space. Complex eigenvalues
shears the experience into a distorted representation, warping the isomorphism into a
dysmorphism. Conceptual dysmorphism is the experiential dis-equivalence relationship
between a representation and the object it represents.
Naming aphasia
Awareness can also relate the conceptual representations in a way that is fallacious.
Fallacy is the name for an argument that is flawed. Fallacies can be fallacious because
the inductive sequence of the concepts are not logically valid; these are syllogistic
fallacies. Formal fallacies are improper equivalence relationship based on the ruled
sequential relationship. Every logic is an inductive sequence according to the rules of a
chosen logical induction. The form of formal fallacies is not congruent with the ruled
standard. Some fallacies are informal, meaning that they follow the logical rules, yet the
premises are not-truthful. The truth of a proposition requires that the premises be true and
that they relate in the logical way to give forth the conclusion. Logic is a type of function
that pushes concepts through a ruled transformation called a logic.

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 Some “logics” are more logical than others. Experiential logics do not necessarily
comply with the modern philosophical standards of logic. The experiential logic itself can
warp the conceptualization away from the truthful isomorphism of the equivalence. A
person may believe, for example, that walking under a ladder could bring bad luck. He
walks under a ladder and then gets hit by a car. He interprets this as a logical validation of
the superstition. The logic seems to be reinforced by the expectation for it to be true.
Experiential logic becomes with maturity fundamentally “logical” or illogical, and
consistently renders truthful conclusions or not.
[Examples of fallacious conceptualization]
If we accept a religion as true, then these standards will define both a standard of
truth. “If we accept these premises as true, then logically it follows that….”. we think to
ourselves as we convince ourselves of the imposed metric that defines the truth for us.
Words are representations and can thus never be the truth. They can however, can be
reasonably isometric and isomorphic with the objects that they mean. Chosen standards
of linguistic truths, like religious written dogma for example, may become the egoic
identity matrix for various cognitive, moral and ethical standards. The truth of the chosen
dogma is distorted itself from the truth. The person’s accurate congruence with the
dogmatic truth may lead to distortion because the dogma itself is not true. The person’s
experience will thus be distorted because of their perhaps even commendable alignment
with the fallacy.
We grow up with many fallacies and humanity has developed with countless
varieties of fallacious experiential logic and conclusion. Childhood is immersed in illogic
and ignorance; Much of our early conditioning takes place in the context of the illogic.
People grow up committed to the same logical style that they defended in their youth.
People are stubborn to let go of their childhood logics that we took on as a trial basis as a
kid. The illogical style can conflict with experiential, physical and social reality.
Likewise, our very judgment becomes distorted by our chosen standards of truth.
Bias is the name for the tendency to distort a logical relation in a way that forms to one
standard of truth at the expense of truth itself. Our judgment of the truthfulness is biased
by the evaluation of an object in the light of a fallacious conceptualization. We are biased
towards or away from some conceptual standard. Similarly recognized objects or events
are considered within the bias of our egoic standards and rules. The rules may not be true

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or logical. Our evaluative tendencies when identifying and logically transforming a
conceptualization determine our biases.
A scale can be set biased so that it reads the weight exactly two pounds light. If
we know this, then we conceptually make the adjustment. If we don’t know the bias, then
we mistakenly believe the scale to be representing our true weight. So likewise with all
conceptual judgments; the isomorphism requires an real isometry to keep the
representation from giving an unbiased distortion. A dysmorphism is a bias or fallacy that
renders the representation deviant from the true and real. The dismorphic transformation
can occur on all the experiential dimensions and sub-dimensions. Perceptions,
conceptions, insight, volition, and behavior are all distorted by the bias our experiential
tendencies bring to them.
[types of cognitive biases]
Sometimes the evaluation of the identity is accurate and unbiased, but the
transformational ability is biased by the tendency to be induced as such. Some people
have trouble applying rules of transformation to abstracted conceptual objects. Children
learn to do this at a different rate and with different styles. Our struggles to have truthful
and deep logical relationships with our conceptions, goes through many failures and
partial successes before they become mature. The failure can be because the technical
faculty is not available or is dysfunctional in some way, or it can be because the awareness
chooses to, or is pressured to, manipulate and transform the conceptual objects as such.
Acalculia is the name for the inability to do mathematical calculations. Some
people, especially children, cannot logically relate the mathematical symbols through the
rules of the functions. Multiplication, addition, subtraction, division, grouping and sorting,
and processing the abstract entity eludes some completely. Some have a partial disability
in performing calculations; this is called dyscalculia.
Every child struggles and enthuses to learn language as a way to communicate
their conceptual abilities. Certain kids excel in their semantic capacities to manipulate
words and their syntactic relationship. Some kids have troubles learning new words.
Some have trouble generalizing the word to similarly classed objects. Naming fluency is
excellent in some and dysfunctional in others. Dysnomia is the name for the stubbornness
to put a linguist representation onto a semantic opportunity. We have all had trouble
remembering the word we hope to remember. Dysnomia is common in verbal and

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auditory memory problems and in certain types of expressive aphasias. We often know
we know the word, but the tag does not come. Sometimes the word comes swiftly and
gracefully with the conception and is available for accurate logistics.
Language development requires the cognitive functions necessary for naming and
logically transforming propositions. The syntax of the grammar can be fallacious or
confused. The memory of the words have to be present and available. The ability to name
and verbally qualify and relate is a skill that we gain for reading and writing and hearing
and speaking. Receiving, manipulating and expressing verbal language requires the
inherent capacity to do so, and the experience to fulfill it. Conceptual representation goes
beyond language skills, and they are evident in the normal developmental stages of a child.
Early perceived objects become a “direct conceptualization”, that is the inducible
memory that the subconscious represents the object with. Later objects are considered in
the concrete way that they are perceived to be. The qualities of the perceived substance
defines the conception. Through maturity, a child learns to operationally the object into
primative conceptions. These are still concrete attachments onto the conception.
Eventually, and soon, the child learns to use a symbol for the object that has no
perceivable relationship with the object. The abstract abilities begin in dreams,
imagination and with language.
The earliest phases of intellectual development reflects the strong attachment the
infant has with its body and the physical world. Later development reflects the attachment
the person has to conceptual objects. We can attach and release conceptual objects in
ways that induce a logical conclusion; We can induce a fallacious conclusion. Each of us
develop learning schemata that finetune the logical operations of logically operations on
cognitive objects. The operations can then creatively speculate on possibilities of
transformations of objects that the conception represents. We think to ourselves using the
conceptual operators so that we can generalize the meaning further than this moment of
here-nowness. Conceptualization allows for the rules of thought to use the concepts,
instead of having to use the seed of the object itself. Creative schematization is ho e
become intelligent.
Naturally, as part of learning, we develop our inductive biases to transform given
conceptualizations according to rules of an egoic schemata. We are biased by our
teacher’s way, our parents and friends and everyone that we encounter. A logic need not

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just be a ruled pattern of transformation for words, or numbers, or abstract concepts, but
they can be for any object of experience inducible under the logic. Bodily movements and
behavior can also be transformed by certain chosen logics. Tai chi sequences, hatha yoga,
qigong, Pilates are examples of predefined logical patterns of transformation of our body.
They are like energetic templates that induce a physical resonance into the body by the
patterns of progression that the body is transform through. Likewise, dysfunctional
patterns illogically induced onto our body can manifest physical dysfunction. Apraxia is
the name for the inability to induce the coordination of the physical body into a ruled
pattern. Dyspraxia is the difficulty in coordinating willed movement. Apraxia is the loss
of a specific physical movement functionality, while dyspraxia is the difficulty in willfully
performing the movement.
Any planned movement within experience uses a representation to guide the
movement. The representation is the picture of the carrot in front of the mule, inducing
the action into manifestation. Reflexive and driven behavior has an impulsive moment to
fulfill a goal. Planned, intentional movement (of body and thought) uses the conception
to represent a principle worthy of disciple. The discipline is the very inducible logic
necessary to bring the fulfillment; the principle is intended conception representing the
fulfillment. A discipline is a manner of induction that holds the attention into resonance
with the conceived principle. A strong and focused disciplined conception allows for a
less frustrating manifestation. Otherwise the power of the drive or impulsion distracts the
attention away from its intention. We learn these lessons many times in many different
ways until we devise our own way of taming our thoughts so that the outcome is precisely
tuned by our accurate insight.
Identified objects induce a karmic field, which is the impact of past experience
coming into the present as the projected conceptions that accompanies the perception of an
object. Impulse is the integral of the change of momentum with respect to time. Karma
can be visualized as the integral curve of the force of our awareness attachments changing
over experiential time-space. Awareness attachments are the result of the impact of past
experience’s momentum impressed onto the present. The overwhelming temptation to let
the drives and impact onto awareness determine the further direction of experience. The
will agency aspect of volitional awareness holds the rudder steering the awareness through
attention and encouragement towards engagement, attachment and release, intentionally

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adjusting or controlling the state parameters as needed to bare the turbulence and have fun
surfing.
We accommodate and assimilate objects in the current momentum of our
experience. This volume of past association onto the momentary focus of attention has a
qualitative direction in both the real and complex dimensions. As the impact of the past
pushes us forwards as a vector field tendency that is oriented with respect to truth and
quality. Good karma is moving us towards real fulfillment. Bad karma tends us towards
the unreal and not fulfilling and suffering. Our intention can add to the impulse through
egoic blessings and encouragement. Our intention can also counterbalance the impulse
through redirection or avoidance. The field of our awareness is influenced by the past
impact to choose an identity for the object and transform it accordingly. A present object,
scene and event induces the temptation to conceive the object in the light of past
conception. The weight of the connections with the past influences determines the
strength of the impact of the past impulse to consider the object as previously considered.
The mass of the object moving in experiential time-space is influenced by the field of the
impulse force of karmic impact of previous attachment tendencies determining the force
of the weight of the object relative to the egoic frame.
Karma torques into the complex dimension as the impact of the past is moving
awareness towards the unreal and untrue. Believing falsely identified objects, or
conceptions that are untrue, or insights that are fundamentally misdirected, are all
examples of the complexification of experiential momentum. Complex karma brews the
darkness and misunderstanding to prevail. The reasoning may be fallacious; the attitudes
and beliefs may be inaccurately biased; The cognitions themselves may become distorted.
Cognitive distortions are schemata of reactive ideological transformations to consider
objects in the light of untruth or suffering.
Ideas are semantic constructs that represent a conceptualization. A concept need
not be a word or phrase or proposition. Concepts are the preverbal apprehension of a
meaning. All ideas are based on concepts. Even though concepts can not be directly
perceived as a visual or auditory intraception, they are “sensed” by awareness as an object.
Conceptual objects are a potential for awareness to congeal around a conceptual seed that
contains the essential core of meaning. The meaning is a matrix of qualitative similarities
and differences that classify the meaning into a category. A category is a matrix of qualia

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and their relationships that share the weighted similarities and differences that have the
potential for the categorical transformations. Every concept has a meaning and value
matrix associated with it and a group of transformations that can be applied. Conceptual
geometry has as its points a series of abstract meanings and transformation potentials.
Concepts represent an identity matrix for a meaning. The meaning matrix can be
made up of subclasses of meaning that is related to the other subclasses in a specific way.
That gives awareness a sense of the specific meaning. This meaning is then projected
onto or into a variety of experiential spaces. The most common of which is the
intraceptive vision and hearing which comes into awareness as an associated word that has
the concept for its meaning. We can also have other non-verbal, analog symbolic
expressions of meaning.
For example, the word “bear” brings forth a recognition of the word and a series of
potential meanings for the word. The semantic and experiential temporo-spatial contexts
upon hearing the word will further weight the precise meaning of the word “bear”. The
meaning itself, the specific concept behind “bear” is what we really mean the word to
represent. Meaning is an abstract relationship of conceptual subunits and is conceived as
matrix of subunit qualities and potential transformations. Words and propositions reflect
the meaning that we intend or are to induce the meaning that we intend. Words are units
of conceptual induction, bringing forth a force of meaning into our awareness. All I need
to do is say the word, “bear”, and upon perceiving it, a person assumes a meaning for the
word. Words are auditory vibrations that are designed to induce a similar meaning in
different spaces of awareness.
Conceptual disorders can glitch at any area of the experience. A priori experience,
a being must have the capacity to conceive of an abstracted meaning. The ability to
abstract and conceive should come naturally as part of the maturation of intellectual
development. Developmentally, some children are slow or not capable of apprehending
meaning. Meaning is a reference of equivalence of some object into a class of related
quality and transformation potential. Concepts are units and subunits of meaning that can
be unavailable to awareness for a priori reasons.
All sentient creatures have the ability to abstract meaning from perceived events,
and most have the ability to create new meanings constructed from conceptual subunits
that are not immediately triggered by a perception. Normally maturing humans begin

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quite early on, to derive a meaning from their perception. Most of the early meanings are
non-linguistic associations of one memory event with others. Memory must be available
for abstracted meaning to occur. An infant instinctually searches for a nipple without at
first, conceiving of the nipple. Later, the baby learns to associate the feeling of being
hungry with their mother’s nipple as the solution to their disturbing feeling. This requires
some degree of abstract conceptualization. Later, this conceptualization becomes a tool to
consider, plan and intend. Conceptions are necessary for abstract planning and decision
making strategies.
A priori glitches in brain function can hinder the process of acquiring the
conceptual repertoire of information necessary to relate together. If the person has limited
exposure, or if their memory is disturbed, or if their intellectual development becomes
arrested at a premature conceptual stage, then outstanding conceptual processing is
unlikely. Experience breeds the raw material for conception through perception. If the
perceptual faculties are faulty, then conceptualization has diminished capacity. Also, if
the cognitive functions that generate meaning and project them onto events is defective,
then so will the intellectual capacity. If the ability to attach a symbolic representation of
the meaning is hindered, then the person may have a deficiency in manipulating abstract
symbols like words and iconic pictures. The ability to transform these concepts in a
logically meaningful way can also be hindered or haywire. Even in properly developed
adults, these cognitive transformations can lead to distorted conclusions.
Reasoning is one type of transformation that people do with their meanings and
semantic symbols. Reasoning can be in the direction from a series of propositions induced
into a conclusion, or from a conclusion into a series of propositions. Every reasoning has
a logic that associates a transformation function from one premise to the next. Logic is the
condition of associative transformation and as we pointed out earlier when discussing
fallacy and bias, many people’s logic is quite illogical. Reason transforms a series of
premises into a conclusion. The way we come to conclusion from a series of premises
follows our own logic and the logic itself may lead to cognitive distortions.
The spectrum of cognitive distortions is vast and plentiful weaved into everyone’s
reasoning. We might belief that we know the truth, and that we are completely logical,
and can thus reason perfectly well. We define our own logic and within our own logic, we
may be consistent. The transformations we logically employ may be logically consistent,

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but that does not make the conclusions that we reach true. Words simply reflect concepts
that reflect meanings that reflect insights; all this reflecting leads to some refraction when
we finally get to our direct comprehension of the meaning. This refraction is the very
distortion that awareness gets when meaning comes filtered through our sensations,
perceptions, feelings, and thoughts. Many weighted attachments come along the way.
Cognitive distortions describe the type of weighted attachments we levy on our insight. If
these attachments are especially negative then they carry a heavy burden for that person.
For example, some people have the cognitive tendency to over-generalize. “If this
is happening now, then it might always be like this…” Overgeneralization is the
tendency to pick a series of qualitative transformations occurring now and to expect that
similarly identified objects in the future will behave accordingly. Overgeneralization
extends the boundary of a concept’s meaning beyond the truthful boundary. The
cognition becomes distorted because the expectation schemata is beyond the object’s
potential.
We all over-generalize. Even this statement, “We all…” is a good example. The
concept will not be true for all the circumstances that it could be true in. To believe or
expect that a meaning be extended in time and space, in substance or mind in way related
to the instant is overgeneralization. When we use terms like “always”, “never”, “all” or
“none”, we are probably generalizing. We often expect that our new cognitions are
somehow related to the old and that the future cognitions will be like these now, then we
are probably over-generalizing. There are many styles of overgeneralization, some of
which are more common than others and some of which more dysfunctional.
Magnification and minimization are two types of overgeneralizations.
Magnification is a form of catastrophizing, in that it amplifies the meaning beyond the
scope of the real meaning. “Real meaning” gets us deep into an epistemological debate.
Real meaning can represent any normed-standard of meaning as defined in words, or as
conceptual matrix experienced as a meaning. The field of awareness has the ability to
represent and transform abstract qualities. The qualia themselves are immediately
experienced or are memories of the experience, replicating an anolog or proposition of the
experience of the qualia. Abstract conceptual entities are the network of relations of
abstracted qualities that become a meaning. The meaning is the qualities as a whole, an
impression of the group of qualities and the transformations.

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 The conceptual matrix carries the potential for our field of awareness to be
influenced in a certain qualitative and quantitative way. Magnification and minimization
are problems in the quantization of meaning when applying a concept to an object or event.
Magnification over-amplifies the amount of value that the event offers. One event is
generalized to many events and over amplified in their value implication. Our expectation
field tendencies influence the future field potential evaluation of similarly categorized
events and this may be inappropriately too grand an expectation. Or too minimal an
expectation. Sometimes we minimize the odds of an event, despite evidence strongly in
favor of otherwise. Sometimes these distortions become heavily weaved into the routine
cognitive styles of certain people. The dysfunction from these distortions can be acute or
chronically recurrent. A one-time gig, or a pathological habit of transformation.
Another overgeneralization style of cognitive distortion is the tendency to see a
graded event in terms of black or white. Perceptions and conceptions, by their very nature,
are fuzzy. “All-or-nothing thinking” disregards the gradient and focuses on the poles of
the quality. The experience of quality is a balance between the polar opposite qualities.
Events do not fit perfectly into our conceptual maps. We project metrics upon the
qualitative polarity that are distorted by our egoic influences. The metric itself becomes a
skewed measuring stick as we apply it to our reality. The conceptual standards we set for
events need to have flexibility and forgiveness and some degree of accuracy of weight.
Abarognosis is the inability to recognize the weight of a handled object. This can occur
not just for our tactile sense of perception, but also for our conceptions. We need to learn
how to skillfully measure the weight of our perceived events. This requires weighting
memories from the past, the current context, and the potentials for the future. Conceptual
abarognosis is the inability to accurately weight the meaning (conceptual mass) of
experiential events. Overgeneralizations like all-or-nothing thinking, magnification and
minimization are three examples of conceptual dysbarognosis, the tendency to under or
over estimate the weight of conceived events.
Some over-generalizers have a special knack of “disqualifying the positive” and
focusing on the negative aspects of a conceptual implication. People point their reasoning
as to why the negative aspect of the event did or may occur. The qualitative conceptual
evaluation is filtered to include primarily the negative implications of the event. This can
cause a cascade of negative feelings and thoughts and behaviors attached to the negative

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cognition. Some people skew the world by disqualifying the negative and super-inflating
the positive. They too have distorted qualitative cognitive conception filtering their
transformations to behold only the positive qualities.
We all develop styles of mental filtering that pre-selects the conceptual qualitative
information that goes in and out of cognition. Healthy cognitive styles require that the
mental filters have good transformative techniques searching, sorting and selecting
conceptual information. Mental filtering is a cognitive skill that allows awareness to alarm
which information is important for us to executively attend to. By pre-selecting
conditions for the filters, we process information about events, consider the presented
conceptual experiences and respond. Concepts, like perceptions, are presented to
awareness. Mental filtering sets the control reference points to call the attention and offers
a routine transformation pattern for similarly classified events. The routine pattern can be
dysfunctional, churning out conclusions that are not true, or that are dysphoric. Cognitive
distortions often arise from the result of distorting conditions set on the “mental filters”.
Another category of cognitive distortions are those conceptualization processes
that “jump to conclusions”. This is a bias of conceptual transformation in the pre-
determined direction set by either intentional or subconscious rules. We become good at
guessing what is on another person’s mind. This “mind-reading” can be a genuine skill or
terribly inaccurate. Often mind reading is a projecting of our own subconscious
conceptions onto another’s. Human’s do gain the skill in perceiving a sense of what the
other person is experiencing. Sometimes this sense is more accurate, but it is still a
projection of our perceived impressions onto the actual events that the other person is
experiencing. We do not gain privy to another person’s thoughts directly, but through
impressions that we can perceived, we do get a sense of the other person’s thoughts and
feelings. Like feelings and thoughts gives our receptive ability the sense of resonance in a
similar way and this calls forth our attachments to that impression. The impression is a
sense of a specific qualitative conceptual resonance that we acquire from the various
perceptual clues available.
In some people, their mind reading ability is especially distorted, even though they
may believe it to be accurate. Most of the time, distorted mid readers do not even realize
they are doing it. They might assume it to be natural that we all know what we each mean
when we say and do what we do. Yet, they may consistently project their own

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conceptions into other people’s private space and these mis-conconceptions may be very
disruptive for the experiential field. Mostly because, we can’t experience other people’s
experience. This is a potential fact that for now, we will assume. Most of us, most of the
time, have no clue what other beings are experiencing.
Mind reading is most obvious when observing people communicating with non-
human creatures. They will use language and bodily gestures believing that the animal
understands their intended conceptions. In a way, the animal can, but not in the way that
most mind-readers believe. The animal has its own conceptual apparatus that cognizes its
experiences and humans can pick up on the style of cognition that animals may experience.
Most animals seem oblivious to our style of cognition.
Horse whisperers and dog trainers, for example, know how to communicate
conceptually with nonhuman creatures. These other intelligent creatures have a style of
experiential conceptualization that would be unrecognizable to us with our human
conceptions. Yet we project our conceptual world onto the other species. This is a
common and obvious projection of our experience inappropriately outward. It get far
more bizarre than that.
People also project onto inanimate objects and events conceptual properties. The
objects may have personal names and even projected personalities. Kids make a game
with dolls and imaginary persons. This lives on in us all, but in some, this distorts
pathologically. Superstitions, ritual behavior, and projection are all evident in our
adulthood from our childhood, like it is in humanity from our ancestors. Play is different
too, than reality. We play with dolls and then can put the doll down. Some people
continue the childish way of projective mindreading into their adult cognitive styles. This
can lead to jumping to conclusion problems.
Another jumping to conclusion style is “fortune telling”, the tendency to frame our
experience in the light of a positive or negative future event. Many people assume that
their lot will term out bad as if it already has happened. Many people’s negative cognition
styles becomes their self-imposed prophecy style of bringing about the very thing their
negative conception is trying to avoid. But because their cognition is tuned in this way,
their move towards what they see and know, and they see within this negativity of
foregone conclusion. Healthy fortune telling helps one to see the dangers ahead to be

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avoided wisely and the opportunities to a better way. Unhealthy fortune telling seeds the
mind with a potential for foregone conclusion.
Sometimes an event triggers a word to come into our awareness that “labels” that
event and then the person expects the event to live up to the implications of the label
projected upon it. “Labeling” is the tendency to cognitively distort experience in this way
of semantically inducing a name, and expecting the event to be contained within the
meaning matrix of that name. “This sucks” thinks the teenager, and the prophesy comes
into becoming. Our words guide the conceptions we entertain. We can learn to use our
words wisely, to guide us to the opportunity of maximum congruency with truth and value.
Labeling need not be bad, but in untrained, clumsy and immature fields, labeling can
begin a negative direction that disrupts the field tendencies. Labeling jumps us to
conclusion in an impulsive way that can be constructive or destructive.
All the parts of cognition are tied with the other parts of our experience through
awareness. Over time, we learn to attach value and meaning onto objects and events. The
attachment becomes the conditioning gear that turns present events with a certain strength
and direction. Sometimes we attach one cognitive process with another. For example,
certain feelings are attached to certain conceptions of events. Once this conception arises,
then these feelings arise with it. Our likewise, a conception can stir a feeling; A
perception can trigger a type of feeling; a type of feeling can trigger a memory image.
These cross-dimensional relationships of conditioned attachments are an important part of
how we learn. We learn good and bad habits of learning in any particular endeavor we are
involved with. Learning capacity is about these inter-dimensional relationships and
redirections. Unfortunately, these field tendencies can drift us to steer in the wrong
direction.
Some people assume that because they have such strong feelings about a concept,
that the concept must be true. The strength of their feelings is confused with truth.
Although their may be correlated, feelings and truth are two different subjects. Feelings
get triggered because of past conditions and because of our encouragement; Sometimes
our conditioning leads to untruthful and dysphoric conclusions. Reasoning with our
emotional feelings may help an argument gain validity, but it does not help it gain truth.
Our conviction is also different than truth. “Emotional reasoning” is the tendency to

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weigh the strength of an argument by the feelings that each premise provokes. This
particular cognitive distortion has frustrated many marriages.
Another emotional reasoning cognitive distortion style is to reflexively project
blame in a certain direction. Some people routinely blame themselves for many events.
This “personalization” is a self-defeating pattern of accepting blame, when in fact other
factors are the cause. Others routinely blame others for the very problems that they
themselves have indeed primarily cause. When we blame others for our own intentional
or karmic tendencies, we have crossed the line into projective dysfunction. If we accept
the role we play in planning and fulfilling our own destiny and the influence we have on
others, and seek to move qualitatively forward then this weaves into our current field
tendencies. If we seek to blame others or ourselves for problems that are misappropriated
then we are likely to run into the problems of martyrdom or social disharmonies.
People sometimes grow to believe that they know the right way. Even if they do
not know the truth, they have a sense of truth that guide every concept and evaluation as a
sense of rightness. Once we have a sense of rightness, the we have a control reference
point for moral control. We become morally obligated to pursue or avoid or stay neutral.
Our “shoulds and shouldn’ts” become weaved into our very conceptual field itself.
Conceived objects, like perceptions, become objects in a moral field, which is our
conceptual field imbued with a egoic standard of moral norm. We feel an obligation once
the object is perceived within the moral field.
When utilized healthily, we use this moral sense to align our conceptions to
encourage true and valuable conclusions both ourselves and in others. This sense can
also become skewed when we project our own standards and norms onto another person.
Their egoic and dharmic truths and values are aligned with their experience. When
someone projects their egoic conceptual metrics on another and expect that they “should”
act or believe accordingly, can develop into big problems. It is a distortion to believe that
other experiential fields “should” behave the same as our own. “Shoulds” are biased by
the egoic field they are attached to, and should allow people to be attached to their own
fields.
[cognitive distortions and clarities]
Thoughts are the progression of events on the conceptual fields of awareness. A
conceptual event is usually an analog image or semantic symbol used as premises induced

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in logical relation to the conclusion, that becomes the premise for the next argument. Not
all thought is directly reasonable, in logical relation. Though can also be “free
associative” creating moving from one meaning to the next to the next. Free association is
how we let the subconscious impressions guide our conscious experience. In certain
hypnogognic states, like just before sleep, we freely associate from one flow of experience
to the next, purposely not disciplining the current. Sometimes certain conditions exist
when the person, like manics, has an overwhelming pressure to have a “flight of ideas”
and one thought associates with the next. Each of us has the ability to think rationally
according to our own rules of reason, and to free associate creatively. When this becomes
distorted and distracting to the point of not being able to focus and direct the mind, then its
starts becoming disturbing to the fields of awareness involved.
Wisdom is hard to secure without the proper dose of discipline in accord with the
proper principles. Accurate and deep insight is a result of wisdom. In terms of our
conceptualizations, wisdom is the ability to have and use accurate and deep thoughts.
Conceptual foolishness is the transformation of our thoughts and reasonings in ways that
are deceptive or disruptive on our or another’s field states. Cultivating thinking patterns
that conditionally attach dysphoric field states to them is a common example of conceptual
foolishness. Worry is a case in point.
Worry is a common human conceptual pattern that includes internal dialoging with
content that leads the awareness into feelings that are dysphoric. Worry is the result of
astral attachments onto conceptual objects. The disrupted field state is encouraged by the
words repeated in the dialog which provoke certain feelings. A semantic phrase has the
ability to precipitate a conditioned feeling, even when the phrase is silently said to
ourselves. Conceptual foolishness is the continual encouragement of dysfunctional
patterns that continue to add to our present despair. Ignorance is the lack of knowledge;
stupidity is the lack of intelligence; foolishness is the lack of wisdom. People are masters
of these perpetuations.
Thoughts are partly experienced by the language that we use, especially to
ourselves, and to others. Language is a representation system that allows awareness to
abstractly transform discrete objects of meaning. Propositions allow a group of qualities
to be considered as a discrete unity, that unity we represent by a word. The group of
qualities or transformations are the meaning conceived from the related qualities. Words

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mean something; they mean what we intend them to mean. By relating words through
syntactic rules, we can generate further, more complex meanings. The concluded meaning
is inferred by the words and their related order. Some thought disorders are related to
language disorders, problems in linguistically mapping meanings in ways that are
constructive and true.
Aphasia is a the inability to comprehend or express language. Receptive aphasias
are the inability to understand spoken or written language. Expressive aphasias are the
inability to speak or write language. Anomia is the inability to name objects. Agramatism
is a type of expressive aphasia where there is an inability to correctly apply the rules of
grammar to language. Dyslexia is the difficulty in reading language. Pure word deafness
is the inability to hear the spoken word (without other hearing deficits), but can still speak,
read and write language. Paraphasia is the inappropriate substitution of letters, syllables
of whole words. Dysprosody is the inappropriate application of rhythm, inflexion and
stress onto sentences. Some people develop poor enunciation and pronunciation of words
due to physical or emotional concerns.
All these language disorders can effect the thought processes. Learning concerns
the ability to comprehend and express language as the mode of transference of meaning.
A comprehended meaning is expected socially to be modeled through language. Any
glitch in the language processes will deflect the meaning from being represented.
Likewise, some people are especially experientially talented with language in precisely the
opposite way of these deficiencies.
Writers, public speakers, teachers often can develop an exceptional skill at
communicating ideas through language. The goal of language is to communicate meaning.
Meaning is the conceptual qualia related and transformable. Sentences contain within
them the intended meaning of the speaker, as well as the actual effect on the listener.
Even our own words to ourselves are dependent our interpretative meaning and
emotional/memory attachment. We can use words to encourage more value and more
meaning; our we can be destructive and harming by our words. Words are the arrow of
the cupid’s love, as well as the devil’s trident in that they can pierce a heart with love or
hatred. How we use our words determine most of our language problems and skills.
Words can be used kindly or with anger. The tone of our words determined the strength
and direction of the intent of those words.

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 Words are a way to clump and mold meaning. We can be creative with words and
their rules, but if we get too creative, then the words loose their intended meaning. The
goal of language is to map meaning from one domain to another. The meaning can be
mapped from one person to another; the meaning can also be mapped from one domain of
awareness to another.
Each of us infer meaning onto words. We infer the intended meaning of the words
in context of the preceding conceived meanings of previous words, as well as all the other
clues. Inference is required in all language or analogical communication. The literal
meaning is never known even if an explicit definition is precisely given, but it can be
estimated from our remembered experience with the words. The intended meaning is
known within a certain degree of confidence given each circumstance, though never for
sure. We project meaning onto the perceived words as our conception of those words.
Searching for cognitive coherency, we have a certain degree of conviction of our
comprehension of the words as isomorphic with the intentional meaning of the speaker.
Spoken language is a system of transforming units of meaning requiring an interpersonal
isomorphism. Interpersonal isomorphism is the cross personal domain mapping of
congruent meanings between different people.
Not all sentences are designed to speak the truth. Some are descriptive; others are
demonstrative, or explanative. These other sentences often are analogical, using metaphor
as a way of relating one type of meaning through another. Metaphor is the analogical
mapping of A to B in a way that is similar to the mapping C to D. A is related to B in a
way that is similar to the way that B is mapped to C. “Similar” means that both A and C
share similar qualities, some qualities are equivalent and some are different. They are
similar in the way that the metaphor intends. Through experience we learn to recognize
and express semantic metaphors that allow us to comprehend a more complex meaning
through the recognizable comprehension of a more concrete meaning. We learn the
meaning of metaphors by asking others more experienced, what the metaphor means. The
same with idioms. As we mature, we can infer the meaning form the similarity
transformations applied to the identity matrix of the conceptions analogized.
Eventually idioms and metaphors are processed directly as a unit of meaning.
Some conceptual processes require sub-processes of transformation to allow a recognition
or comprehension. With experience, we learn to directly comprehend meaning from a

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metaphorical group of symbols, words, or behaviors. Certain mental challenges have
difficulty in comprehending the meaning of metaphors and in conceptually blending new
metaphors. A fundamentally primary trait of mental retardation becomes this particular
inability to understand and express metaphors, since they often remain locked in concrete
conceptualizations, abstract free. Many genetic and developmental and aging problems
include a restricted capacity in this same way.
Intelligence is partly a measure of the ability to relate previously unrecognized
relationships between objects. The capacity of our intelligence is the measure of our
capabilities to recognize and transform the meaning and value of the objects we encounter.
Intellectual capacity is the amount transformational ability and volume of qualitative
information transformable. Sometimes intelligence can be used in a way that is deceptive
or harmful. The transformational abilities themselves can be aimed in immoral and
unethical directions. We will address this more in the section on volitional deviations;
here we will focus of the use of concepts, conceptually (not behaviorally).
Beliefs, creeds and dogmas have a long history of being examples of conceptual
intelligence gone deviant. Belief is the confidence that a proposition is true or valuable as
conceived; we believe an idea to be worthy of believing in. An idea or set of ideas is
usually at the seed of a belief. A creed is a set of beliefs that relate through a unifying
principle; A dogma is a creed that expects faith in the truth of the principles and related
beliefs, often despite evidence of potential delusion. Social groups often promote a
dogma required for conviction. People, within themselves, also believe things that are not
true. Thought disorders, like sociopathy, severe eccentricity, psychosis and schizophrenia
are often filled with delusional beliefs.
An attitude is the feeling of conviction that we project upon a belief. An attitude is
a conceptual “feeling”, our feeling about a particular belief. We like, or dislike or are
neutral to a conceptual comprehension and this is the attitude towards that meaning.
Beliefs are used as seeds of volitional motivation, setting the core conceptual framework
for morality.
Developmentally, we have primitive beliefs that are based on concrete evaluations
of this moment’s perceptions and conceptions. Beliefs are sorted and selected over the
years to develop into the web of beliefs that adults have. Beliefs become the normed
standard of truth, until a more truth congruent belief takes over. Developmentally, beliefs

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develop into more abstract comprehensions of believability. Our ability to believe
confidently is based on our repertoire of metrics that we use to measure the truth. Beliefs
are defined by eigenvectors of the belief matrix. These eigenvectors are the fundamental,
believed, conceptual and perceptual qualities that attract or repel our attention, attachment
and conviction.
The ability to have truthful and profound attitudes and beliefs that are very
valuable is a skill that some develop well and some lack. Beliefs, as moral targets, can
guide discipline in a worthy direction. However, believes can also misguide us from
meaning and value. We have all been misguided because our beliefs were delusional. We
have had many a moral disappointment on stubborn, blinded and foolish paths. Why we
continue to believe the conceptions that we are familiar with despite great evidence to the
contrary, is one of the great human mysteries. Humans hold and let go of beliefs with a
long story to tell. Many cognitive disorders find their origin in misbelieve.
[Types of Delusions]

Comprehension Skills and Problems

Inference is a common intelligent transformational ability that allows us to relate
serial phenomenon into correspondence. The ability to solve problems is based on
inference, as is any evaluation of equivalence relation. Awareness develops a level of
enthusiasm for strategically approaching certain recognized types of problems. Lack of
curiosity and enthusiasm for learning are major learning disabilities. Learning is the
conceptual mapping of a recognized meaning from a representation. As we mature, we
develop learning strategies that perform the cued inference functions. Learning strategies
can be weak or strong, accurate or inaccurate, profound or shallow, encouraging or
disappointing. Heuristically, we learn how to learn and develop both conditioned and
intended learning strategies. We develop many strategies for many occasions, and our
skill is varied since we can only gain skill in so much.
Some people have especially low enthusiasm for certain learning strategies.
Usually these low enthusiasm strategies are based on the inherently weak and deficient a
priori areas of being. These lead to poor performance in a social environment, often
leading to shame and embarrassment. Avoidance of shame and embarrassment are often
reasons for either overcompensation of skills or skill avoidance. Shame is the internal

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sense of moral deviation and embarrassment is the feeling resulting from social
recognition of moral deviation.
Much of the very wisdom of experience is embodied in the evaluation capabilities
of awareness. Intuition, also called comprehension, is the evaluative aspect of awareness
that judges value and meaning. The conclusion of the intuition is the insight into the
potential value and meaning of an object, scene or event. Intuition allows for complicated
relationships to be understood as a whole process and represented as the direct insight into
that evaluative gestalt. Every object has relationship with other objects. The spatial,
temporal, egoic, pragmatic, and social values and meanings need to be weighed in context
with each other. Intuition is the insight into the relationship of all the experiential
considerations.
Comprehension is the result of our insights. These insights are usually framed by
awareness through the bases presented by the qualitative eigenvectors of the egoic identity
matrices . Insight is the appreciation of the eigenvalues of these egoic matrices. The
appreciated qualities of the object is a collection of quale and qualia. The qualia are the
eigenvectored qualities. The eigenvalue is the quantity of that particular quality present.
Our insight into the relationships of quality matrices transforms through further experience,
memories of past experiences, and our current capacity and inductive forces.
Comprehension is a result of the insight that lends awareness the sense of value
and truth. Awareness itself has a degree of insight into what things are “worth” and what
they “mean”. After considering the perceptive and conceptive values and meanings,
awareness directly sees the apparent value and meaning. Insight weighs all the
experiential evidence at hand and comes to a pragmatic or idealistic conclusion. Bugs,
birds and all sentient life forms have an insightful ability to weigh the values of the
circumstances at hand. Humans, at least, also have the ability to simply consider scenarios
as if they could or did happen.
Humans can contemplate potential scenarios. Images, words, sounds, emotional
tags, memories, conceptions, can be virtually manipulated as if they were real, to consider
potential results. Humans observe and speculate about possibilities and observe and re-
consider. This empirical, hypothetico-deductive method is an ancient experiential
technique used by humans. All problems have an experiential geodesic defining the
shortest path from the present until the solution. The experiential geodesic might include

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encouraging the necessary ideas, beliefs, and attitudes, applying strong and focused
discipline, as well as the pragmatic personal, social, spatial, temporal and considerations
of avoiding hindrances. The geodesic is a pursuit path that needs insight to guide the way.
Without insight as to the “proper way”, awareness is driven in direction from needs and
impulsions and compulsions, and easily obstructed. Insight is the necessary guide for goal
fulfillment.
We can comprehend at every level of experience. We can comprehend a
perception, for that matter a extraception or intraception; We comprehend conceptions
and the conclusions of the transformations of their representations. We comprehend the
symbolic intentions and patterns of the social and physical world. Humans have the
capacity to comprehend, but this comprehension is not the same as “fully knowing the
truth and meaning of the event”, or as, being fulfilled by the event. Comprehension, as
human understanding, is the cognitive capacity to gain a degree of insight into the value
and meaning of the event. Even though insight lends us our some of our deepest truths,
this insight is only so insightful. Humans seem bounded in our intelligence to the
extension of our insight. The more insightful, the more intelligent; the more insightfully
blinded, the more ignorant.
Insight even in its finitude, as many levels of depths. Deep and “sure” insight is
not necessarily the truth and it surely it may not lead us to more value; but it is our golden
compass. A compass does not guarantee safe passage, but may lead us to our destination
more confidently. Confidence is not a degree of truth, but a degree of belief in that truth.
Every evaluation has a fuzzy confidence level that is apperceived by awareness. From a
distance in dark light, it looked like a marble. “This may be the marble that I lost last
winter. Based on my past experience and my evaluation of the present, this object is a
grape. ” Experiential confidence levels of truthfulness and value change moment to
moment yet our insight into the truthfulness is our most accurate compass.
Insight is a measure of the luminosity of awareness itself. Awareness shines the
light on objects through attention. Awareness attends, identifies, conceptualizes and
evaluates the object. All the qualities attended to any object, need the luminosity of
awareness to exist in awareness. Qualities can be darkened by the features of the object
itself or the lighting of the environment. They are brightened by the interpolation of the
multi-dimensional consideration of the object. Objects take on qualities not just from the

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intrinsic qualities of the object or just from the environmental light, but also from the
attached tendencies and conditionings impulsing an egoic meaning or value charge onto
that object from previous consideration. Objects are imbued with the glamour projected
onto it. A glamour is the attractive or repulsive sense that we perceive/conceive as part of
the object itself.
Humans are especially good at creating glamours. When we look at objects and
events, we evaluate them in the light of the glamour reflected off. If we need or want that
object the object appears different. This is apparent in the insight itself. Insight is warped
by the glamour of our past tendencies projected onto the scene. Glamours have a degree
of illusion, that is, they have a degree of untruthfulness about them. Kind of like a
“photoshopped” picture is not a accurate mapping of the original. The mapping is
transformed to look a little better or worse. The image qualities are amplified in proportion
to the need, desire, availability and frustrations (permeability and resistance) projected as
the glamoured value. Glamour is what makes a movie star actress look so gorgeous; Her
features and our projections creates the glamorous shine in her eyes.
A glamour is to value, what illusion is to truth; Glamour distorts an object to
appear more or less valuable than it really is. “Really is” may be measured by a subjective
or objective metric. The object itself warps the space of awareness itself so that the
properties of light and all experientially perceivable/conceivable qualities behave in
accordance to the insightful weight of the object. Our relative insight is glamourized by
the charge of the object. Space and time take on characteristics weighted by the glamour
of the momentary event. Experiential time can go faster or slower, Experiential distance
is very relative to our attention, perception and conception. Experiential insight is relative
to our capacities, our will, our opportunities, and the glamours, delusions and illusions
that come with them.
Humans use glamour to help them to acquire the qualities of people they adore.
Trait development is highly dependent on glamour to motivate us. By emulating our
respected elders, siblings and friends, we take on characteristics we admire. The
admiration is based on the glamoured insight that the being has at that moment upon
appreciating their peer. A parent can look at a child and see more obviously the glamours
that they are prey to. A parent’s role is to guide a child away from the glamours, illusions
and delusions by “reality checking” the child. Parents hope their children will see with

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truthful insights and righteous values. Of course, the glamours of the parents distracts
them away from their eternal mission to consistently keep the child on track. Bad habits
are also learned as an adoring child witnesses the way parents are, confusing the parents
glamours for their aspirations.
Many human ailments are related to the glamours that color our insight. Greed and
covet, lust, jealousy, pride to name a few, find their origin in a glamour. We see the
world through our glamoured colored glasses. Belief and conviction can especially shade
the glasses to behold the world with that attitude. Attitudes are a type of conceptual
glamour, a charge that is projected onto the conceived object based on preconceived
notion. Attitudes can turn us away from opportunities of insight, by the narrowing of the
consideration to domains within the belief. Attitudes can also encourage our perception
and conceptions to learn; Learning is attitude and mood dependent. We tend to remember
things that we want to remember, that feel good to bring back to our awareness. Objects
are imprinted by their strength of impact and the quality of that impact. Glamour skews
our desire to learn by those subject we consider important or not important to learn.
[common glamours]
All elementary school teachers know this and use glamour to create an atmosphere
conducive to learning. Play and acting are ways to use glamour to make a conceptual
point. Some people develop traits that exploit glamour. Personality disorders like the
Narcissistic, Histrionic, Borderline are examples of traits that are seeded around a glamour.
Some person may believe that if they look more like Marilynn Monroe, then they would
be gorgeous. If they happen to look like Marilynn, then this may reinforce that glamour.
Our people encouraging the glamour may also provoke its development. Group glamours
are especially common as people tend to prefer to aggregate with those who share
similarly conceived glamours. Since beliefs are often glamourized, creeds and dogmas
often shine a glamour to urge the awareness to belief as such, despite it being distorted.
Groups adhering around a core belief are prone to the glamours associated with that belief.
[Common Group Glamours]
Insight and comprehension are correlated with our degree of awakeness and
alertness. Though someone can be very alert and awake and have very poor
comprehension, insight and comprehension is not possible without a sense of awakeness
and alertness (assuming being awake in a dream is awake). Alertness is the degree of

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awakeness, the attendibility potential. Alertness is the immediate capacity of mindfulness
available to the moment. Alert means ready for attention. We become more alert as we
have more capacity for paying attention to more details of qualities and their causal
relations. Alertness is measure of our sense of “what’s going on”. Fully unconscious is
the state of not knowing what is going on. Unconsciousness is the state of being that
excludes any sense of alertness. Awareness is alert to the degree that it comprehends the
value and meaning of the momentary events. Insight needs alertness as the magnifier of
the luminosity of awareness.
Difficulty with alertness effect our comprehension and understanding of events.
Proper cognitive functioning for awake humans includes the awareness to maintain
alertness. The degree of alertness can be affected by many factors. Attention challenges
and distractions, dementia, delirium, drugs and toxic exposure, narcolepsy and
overtiredness, and a retarded degree of cultivation of alertness can influence the present
state of alertness. This has a large influence on our evaluative functions, insights and
comprehensions.
Insight is sensed not just as an opacity/translucency, but also as a viscosity and
flow. Comprehension tends to lubricate experience to flow less turbulently and with less
experiential resistances. Insight tends to clear the path of experience to flow more
gracefully, that is, more effortlessly, along its experiential geodesic. Insight seems to
change the viscosity of experiential flow as we choose opportunities that are more
permeable in their manifestation potential. Insight allows us to steer our willful rudder
down our path with minimal disturbance and maximum fulfillment.
Insight faculties have a sharpness and dullness to them that focuses in on the
truthfulness or value of the object or events witnessed. The ability to tune in undistorted
and clear from untruthful insights is a valuable tool for humans. This does not happen
over night; Indeed, it take years of experience, great capacity and skill, to sharpen the
insight into reasonable accurate truths and values. Low intelligence is a reflection of the
poor capacity to comprehend the causal and weighted relations of the transforming
qualities presented to experience.
Working memory is necessary for alertness and insight to work with effective
sharpness and precision. Memory allows the awareness to stay on a targeted tract. Insight
requires the complicated consideration of many objects transforming over time. Even

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though insight occurs in the moment of apprehension, insight needs a working memory to
remind awareness of the previous relations. Comprehension requires the memory of
associated quality matrices as the egoic exemplar or prototype for recognition and
conceptualization. Any memory problem will through a glitch in the comprehension
capacity by skewing the available choices of reference for truth and value standards. In
our youth, as we become aged, and through degenerative neurological conditions, working,
long term and short term memory capacities are diminished, dulling our insight.
Some kids suffer greatly by their dullness of poor insight and incomprehension.
As all non-conditioned learning requires some degree of healthy insight, children with
insightful difficulties are often learning challenged. Often their challenge is based on a
poor perceptual or conceptual capacity that influences the effectiveness of a teaching
taught through a challenging modality. Insight is built from clear and proper perceptions
and conceptual modeling. Sometimes the children have trouble perceiving of conceiving
the model, and sometime the model is presented askewed. Comprehension is the effective
mapping of the meaning/value of one event onto a similarly identified event. Alertness,
attention and recurrent mindfulness, memory, discernment, encouragement, clarity, and
effort all play a role in the ability of awareness to comprehend its field states.
[reading, writing, calculating, scenario and problems solving comprehension
problems]
Volitional Skills and Problems
Insight is a function of will-agency. Once comprehended, the will agent manifests
through will-power. Will-power is a measure of the directed effort awareness manifests.
Power is the successful moving of experience by effort. P=VI ; Power is equal to voltage
times flow. Voltage is equivalent to the directed effort, and Flow is equivalent to
experience, that is states awareness over time. Will power is the ability to intentionally
move our experience. The direction of the effort is the goal of the intention. Effort is a
vector with a magnitude as well as a direction. We intend a conceived result. Effort is
directed towards a comprehension of a potential future event. The maturity of our
comprehensive abilities parallel the maturity of our manifestation capacities.
The space of volition, as an essential accessible part of awareness, can reach into
and transform many other spaces of our being. Every experiential dimension is
volitionally accessible in some way to most people. Even if “locked” into a full-body

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paralysis, alert awareness motivates the intraceptive faculties. Normal development is full
of volitional milestones. These milestones are based on the other necessary
developmental milestones maturation. As our bodily, perceptive, conceptive, and
comprehensive capacities mature, the will becomes stronger and more influential. This
willful influence can be a blessing and a curse.
The intentions of an aware being are a very potent influence of the future
tendencies of that person. We are impulsed by our drives; fluctuated by our brain and
body chemicals; reprimanded by our elders; provoked by our peers; opportunities come
and go; and environmental pressures prevail; all these too influence the way we become.
Our primary tool for implementing change is our choice with the effort of that choice to
manifest an intended change. How, exactly, does awareness implement a change is a great
mystery. We do experience the ability to make a decision amongst our conceptions in a
comprehended event, to decide on a movement, and move it.
I decide to lift my finger. My awareness observes that my finger moves. My
intention to move my finger was actuated. Awareness has the executive function capacity
that includes the ability to decide on a motivated course of action. Just as awareness has
the ability to perceive, to conceive, to comprehend, awareness also has the ability to direct
potential capacities. Awareness is volitional and transformative.
As such, awareness develops the tendencies to choose with certain transformative
biases. The force impact of the past choices onto our present tendencies of choosing is our
volitional karma. The immature volitional tendencies develop parallel with our infantile
disposition and temperament. Infantile choices are pressured greatly by our chemistry,
genes and drives. The skill of choosing wisely is far off for the infant, who comprehends
so little. Ignorance and drives and lack of resource and skill move the infant as a more
passive, reactive and accommodating creature. It takes a while for the child to develop
the skills to move its body. The first developmental stage of intention is to tune into and
explore the body and the environment; Reaction, reflex, and dispositional tendencies
drive the infant along.
Choice comes early on as the infant realizes that it can move and determine a
change. The first objects of volition in the young child are the body and perceivable
environment. This sensori-motor phase continues forever in the awake life of the being,
but escorts the young child into volition. Some infant’s bodies are move available to

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volition than others. The ability of the infant to actuate it’s own bodily mechanisms is
guided and encouraged by the elders. This volitional-kinetic ability provides the basis for
further abilities of cognitive development. The child learns in a very concrete way, at
first, how the world works. The early childhood volitional mappings are physical and
etheric dealing with the issues of bodily sustenance and need.
Every healthy infant can already move its own body when it comes into the world.
It can reach out almost right from the get go; at least, it can turn its head and eyes to have
a better view. The early months deal primarily with vegetative and intellectual-faculty
maturation. The infant learns to gain better control reaching predictable milestones on the
developmental path.
[sensorimotor developmental milestones]
Theses developmental milestones are evidences of the child taking grip on its
vehicles and learning to drive. The child learns the laws of physics by watching what
physical objects do. This are concrete objects that transform in reliable and impactful
ways. Some the child realizes that the other creatures in its sphere use symbolic
representative ways to communicate a meaning. The early concepts are analogical images
that memory brings fuzzily back on cue. Memory presents to awareness a symbolic tag
of the object as a goal for the infant. Sometime in the first year, sometimes very young,
the infant recognizes that sounds, especially words, can represent objects. These words
pop into mind when an object is presented. This is reinforced by the educating parents.
“Look, a doggie”.
The early infant confuses the world, dreams, imagination and the boundaries of the
spaces of experience. Later, the infant makes a topological distinction between
experiential spaces. The infant begins to see the difference between its own bodily
perceptions and the world. The eyes of awareness looks out but has little control over its
physical and conceptual world. The child watches the symbolic actions of other’s
behavior as series of relationships that have meaning. At first, the behavior memories are
very concrete; these soon develop into primitive concepts. An infant can scan the room
for his mother and cue his mother to attend to him. The perception itself is the primitive
conception with a pattern of relationship already developing. That pattern becomes more
obvious and gets represented by a memory coming to mind on cue of similarly recognized
identity.

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 Traits are the thematic patterns of volition that develop into a being. Traits occur
on all the dimensions of experience that allow volition. A trait is a name for a pattern of
choosing and effort that set a pattern for manifestation. Traits are a conceptual
categorization of the intentional styles that a being develops. Some traits that people
develop are especially dysphoric and deceitful. These traits are called vices; Virtues are
traits that are harmonizing and realistic. Humans are vastly creative in their virtues and
vices. Wisdom develops through the cultivation of virtues and the control of vices. The
tendency to be motivated healthily or unhealthily is a primary influence on that person’s
health.
When a person chooses, the choice is met with worldly resistance and permeability.
This sets up a frustration and flow in the endeavor. The person can respond with moving
forward in the same direction harder or easier; change direction, and then reapply force;
or retreat and not try. This re-directional tendency is dependent on the nature of the
identified object, the reactive tendency of the person, further insight and volition. The
confidence of the intended direction and the skepticism play a role in the response. This is
based on insight, curiosity, bravery and want. Every decision builds or weakens our
security. Our insecurity wobbles our choice by the influence of doubt.
Sometimes a goal of a choice is not clear. The will can wander haphazardly
amongst its opportunities, not knowing why or where to choose. The will can also be
shortsighted in its goals, choosing the more immediate over the distant fulfillment. This is
natural in early childhood when object permanence is momentary. We eventually learn to
hold off our immediate goals for more sophisticated goals. Our goals become sub-goals of
subgoals. This requires abstract conceptual tools to imagine a time-distant and worldly-
resistant goal. Most sentient creatures are able to consider alternatives, alternative
strategies for manifesting. “Should I pee or poop right here, right now”, for example,
requires the consideration of the results of doing so and a sense of potential other
alternative strategies. We must learn how to resist our urges and impulses and how to
pursue more appropriate strategies.
A dog might get up and go scratch at the door. This is a symbolic gesture
implying a meaning and this requires an intentional awareness skilled at cue-ing our
recognition in this meaningful way. Behavior has meaning and animals are often very

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skilled at recognizing the meaning of behavior. They are also good at displaying
meaningful behavior. This implies that the animal has volitional capacities.
Smart animals have sophisticated communicational abilities that represent meaning.
Distance and direction can be wiggled by the bee in the hive; dogs wag their tail as a sign
of affection and happiness; Birds chirp their songs and whales their chant; These
communication techniques are intentional behaviors to communicate a meaning. Their
behavior, their sound or visual display, is a volitional attempt to share perceptual or
conceptual values and meaning.
Primitive volitional goals are perceptually based, concrete, and immediately
oriented in time and space. Sophisticated volitional goals are extended over time and
space and are based more abstract, idealized principles. The choosing style may involve
many steps, choosing in line with the goal, whereas a primitive volition is a one or two hit
strategy. Volitional maturity goes from a free associative, weak, shortsighted and clumsy
choosing style, to a creative, insightful, farsighted, principled discipline. Somewhere in
between there, we find our own volitional styles.
Volitional styles have a level of tightness of control, and a level of looseness; they
also have a level of frustration (stubbornness) and flexibility. Volition can be persistent or
haphazard. Overtime, these either escalate into functional or dysfunctional patterns. Each
of us has a unique pattern, like a volitional fingerprint of choosing tendencies. Some
people more perceptually oriented, may choose to pursue more perceptual goals. Volition
becomes more fixated in the dimensional frame of awareness most familiar to us.
Immaturely, we tend to choose amongst chooses presented to us in the perceptual spaces.
We later learn to choose based on an abstract and more “universal” principles, and apply
our choices to more far reaching resources. Intelligence is the measure of our capacity to
apply our will to our faculties, and manifest an intended goal. Intelligence can be
dimension or sub-dimension specific, or it can be inter-dimensional.
The volitional traits can cause a percussive turbulence onto the filed of awareness,
or it can be calming. Security reinforced lends to more security; lack of confidence
breeds insecurity. As we make more and bigger choices, the security and insecurity can
have larger impact fed back onto the field. The domain of our volition expands as our
capacity increases to move ourselves. The extent of our reach starts from a vegetative
passive being in the womb, out to the stars. Our volition has far bigger negative impact as

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well, as witnessed in the atomic bombs. Intelligence is a measure of the power to manifest
a qualitative change. Saving life or destroying life, hatred acts or loving kindness,
constructive or destructive thoughts, feelings, can all be signs of intelligent life or
stupidity.
Our choices take place in the context of a social, economic and political world.
The world feedbacks onto awareness the repercussions of our choices. Social pressure
and the resultant disturbance on our field hones our choices towards ones that are social
plausible. Rules and laws and threat of eternal hell can narrow our field of choices. There
become reasonable and unreasonable choices. Choices that will get us into trouble; some
that are worth the trouble and some that are not. We choose our battles and keep our
choice in the domain of those that are worth the effort and consequences. The domain of
volition is truly the range of all possible choices, but it is pragmatically restricted to those
choices we could practically get away with.
Rules play in largely on the experiential geodesic. The path to an intentional goal
must take into account not just the physical topography but also the social rules of that
terrain. A child soon learns the consequences of ignoring the social consequences of
intended mischief. Social rules and convention become weaved into our very conceptions
of an event. The social rules line our path at almost every step. Moral discipline may be
experientially metriced by a social norm that becomes the egoic norm. In as much as we
confidently believe the social norm to be true, our conviction guides our volition. Social
norms are not egoic norms unless they accepted by awareness as the norm. Awareness
developmentally learns is own egoic norms in the light of the social and pragmatic
considerations.
Conceptual rules have a degree of application to any particularly similar
circumstance. Rules have to be applied to the moment at hand and the conditions of the
rule may need interpretation. In fact, all rules will get experientially interpreted even if
take “literally”, because all circumstances will be different than the conditions
encompassed by the rule. The awareness weighs the rules that apply and acts according
to its conceived way. Every person is locked in experience ultimately to the egoic rules
that seem the most right. Experience is always looking for the congruence and
incongruence of egoic and social norms and their rules of transformations.

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 Awareness develops styles of dealing with the drives, field tendencies,
environmental and social rules. Impulsion is the result of the impact of other internally
generated forces than intentional forces that create and change our experiential inertia.
Our capacities and field tendencies projected onto the perceived object influence the
impulse to choose in a conditional way. The physical and subconscious drives also
impulse us to encourage or retard our own tendencies of attachment with an object.
Impulse doesn’t want to take no for an answer and moves with a disregard for social and
physical restraints. Awareness contains the impulse through a degree of restraint and a
degree of harnessing the power of the impulse. Impulsion is not necessarily bad, it
provides a lot of power that can be displaced into a sublimated manifestation.
Some people contain impulses by obeying rules that contain them. Compulsion is
the overwhelming sense of necessity to obey a rule. The rule is usually based on a
habitual attachment to a conceptual seed of belief onto cued objects and events.
Obsession is the continual impingement of rules invading awareness and threatening dire
consequences if not obeyed. Compulsion is the urge to perform a behavior that will
resolve the tension coming from breaking the rule.
Note that the rule can be an egoic rule or a social rule. The nature of the seed of
the obsession or compulsion can be a particular real object, or it can be a conceptual belief.
The strength of attachment to obeying or not obeying a rule or impulse, determines the
stubbornness from being truly free to make an unfettered choice. Choice with rules
attached are bounded by those rules and are not truly free. Impulsion without control has
its consequences as well. Freedom and control wrestle out their battle in our personalities
in the free pursuit of our desires and their consequences.
Humans are immersed this battle from very early on. At first, the infant is
oblivious to social rules and is overwhelmed by physical restraints. Consequences are a
pain and pleasure result of reflexive response. Good and bad, in early infancy, are a
matter of sensation and the consequences of that sensation. The reward and punishment is
the immediate causal link of the perceived consequence. New similar objects are tainted
with the memory of the consequence of previous experience. The strength and clarity and
force of insight into the memory is about the previous perception. Soon, the memories can
be compared and correlated for consequential similarity and difference and some causal
patterns perceived can be recognized. Causal patterns are pointed out by the elders and

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labeled with words or behaviors. The linguistic and behavioral signs get correlated with
representative scenarios.
The infant does know why they have to wait for their food when they want it right
now. The parent will respond to a way that will tag the hunger feeling, the parental
response, and the scene together. The dispositional response to the hunger pains and the
parents’ demeanor and clarity of intentions influence the conditioned responses into this
young creature. At this proto-conceptual stage, the infant is barely forming conceptions,
and cannot relate perceptions to consequences beyond the immediate sense of pleasure or
pain. Early morality becomes self-centered, momentary, pre-conceptual, and based on
immediate reward or punishment.
With developing object permanence and more capacity at recognition, objects take
on symbolic meaning for the consequences they potentially hold. Objects eventually
become symbols for potentially perceived consequences. With maturity, objects become
symbols for potential conceived consequences; and still later, objects become symbols for
potential comprehended consequences. With conceptualization, children learn to encode
rules through watching the consequences of actions, and by the words that encode the
rules for proper conduct. Early moral issues are nurtured directly by the parents and the
child is kept safe and provided for. The young child needs to develop a sense of shame,
embarrassment and guilt to insure that the rules are tuned into auto-feedback control
before a responsible parent will release some autonomy.
Shame is a feeling a human gets from breaking an applicable rule. Embarrassment
is a type of shame that involves the witnessing of the shame by someone else. Shame is
used as a way for society to set limits on types of behaviors. Because we are able to feel
shame, this can be used as a negative feedback to be cued in a similarly identified event.
We feel guilty from intentionally breaking a rule. We feel shame when we do something
bad and guilt when we purposely do so. Shame does not need our intention to fester in our
conscience, but guilt does.
The conscience is the group of the rules, egoic idealistic perceptual and conceptual
matrices, that one could potentially chose to obey given a recognized circumstance.
Awareness filters the set of applicable rules and applies the rules most appropriate for the
moment. In youth, the egoic matrices are more concrete, and self-centered. Soon the
child learns that mutual cooperation has its rewards, and is willing to share in the bounty if

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the sharing is returned. Fairness is the theme for the moral child who want to make sure
that they get their fair share. Rules become either something to obey, or something to not
obey. A child has to be able to conceive another beings feelings, thoughts, and intentions
to be able to conceive of being fair. Morality evolves with cognitive development.
We cannot see or hear directly another person’s intentions. We can see from a
pattern of behavior and vocalizations, that our behavior was appreciated or not. Morality
eventually moves broader than the perceived approval of behavior to an internal reference
set of rules that are implicated on cue. The child internalizes the meaning of the behavior
and the potential consequences of the impact of the behavior. The child learns to act
scenarios out in her imagination or in play, and to virtually witness their own sense of
shame and guilt and punishment. And especially by seeing the consequences of others’
behaviors, a child learns that behavior has consequences. Action has the potential for
fulfillment or despair.
Some children put clear and precise definitions into their rules. A rule becomes
black or white. Other children see rules more flexibly, and some prefer to creatively move
forward with minimal rules. Creativity often prefers to think of as few rules as possible
when creating. Creativity is one of the blessings of a free mind unfettered by rules.
Some kids learn that their own comprehension should set their primary rules and
some kids believe that the external rules of society should prevail. This schism of moral
style runs deep and often life long in a person. Creativity without directed effort does not
create much; creativity can gain directed effort by following a plan. The plan can be
preconceived by myself or another.
The moral discipline style of the parent interacts with the temperament of the
young child. Reprimand styles are vast, but can be divided into those that tell the child
right and wrong and punish and reward accordingly; and those that encourage the child to
discover the answer for themselves. At first children’s morality is their own sense of
right and wrong. Soon they consider the conceptual rules of authorities as right and wrong
metrics. In older childhood and especially adolescence, the person learns to consider their
respected peers’ opinions as valuable moral norms. Eventually in healthy humans, the
adult will consider the will of the group as a collective. The person can sense a consensus
of standards amongst those that they identify with as a group. The group values becomes
the orientation of the egoic matrices.

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 Some people prefer moral reasonings that are algorithmically based. Algorithms
assigns a series of rules for a given choices. The rules are define, and metrically clear.
Moral operations that are clearly rule based, guarantee, theoretically, the desired outcome.
Heuristic moral styles prefer the learn as you go method choice. Each choice must be
considered in light of the present circumstances and creative insight determines the more
right path to pursue. Most people apply both styles depending on the need and
circumstance. Some rigidly pursue one moral style over the other.
Many humans level off in their moral maturity at this stage. Earlier, right and
wrong is what is best myself even if I consider the conceived belief of the group. Later
moral maturity includes the consideration of what is best for the group, as well as myself.
The person develops a “social contract” sometimes overtly and sometime covertly, to
frame others in the decisions that may effect others. Fully mature human morality occurs
when the person directly comprehends and acts in a way that is right according to
universal principles. These principles represent the insightful sense of insightfully
comprehending the more right and more good and more true. Morality becomes in its
most mature phase, an accurately tuned feedback controlled actuator that generates
qualitative and meaningful behavior. By extending beyond our own field to include the
effects on other people’s fields, a being increases the experiential quality. By doing it in a
way that is really more right and true is especially valuable moral way.
[stages of moral development]
Moral ways go deviant. Most are deviant because they get fixated at a particular
maturity that does not agree with the responsibilities called for. Morality is stage and
expectation dependent. We do not expect a 4 year old to behave like a 40 year old, nor
vice versa. Moral styles evolve, change, mature, regress throughout life. Deviancy occurs
when that style leads to qualitative disruption and suffering. The moral deviation occurs
when awareness continues to choose in a manner that dis-eases the sentient beings
involved.
Moral deviation can occur because the person intentionally chooses a goal that is
potentially damaging or delusional. The person may identify a goal that incongruent with
actual, personal or social norms of good and true. The person may either see their own
role in the creation of the problem space in the first place, or they may be in denial. This

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recognition is critical to the further repercussion. Denial is a blindness into our own
intentional creation.
The control of our impulsive drives and desires is a big part of our intention. Our
being has these drives that color our awareness and push us in a goal directed way.
Everyone has a story to tell about how they handle their drives. Thirst and hunger, sleep
deprivation, lust and sexual drives, companionship and respect, greed and ambition, each
of have these experiences and have to deal with them. Control can be soft or strong,
choking or lackadaisical; Control can be clumsy or familiar; Control can be misguided or
misguiding; The potential solutions to our conceived problem space resolves into our
moral tendencies. Opportunities knock and opportunities hide and many opportunities are
pursued whether they are presented or not.
[Impulse control Disorders]
The domain of the moral field includes all the possible choices and their influences
at the moment of potential action. The problem space is the range of the particular
potential solution paths to the fulfillment of a conceived goal. Awareness develops the
ability to review the potential solution paths to manifest the goal state. The goal state is
the successful expected capacity of a future awareness. The capacity will be a fulfilling
perception, conception or insight. Intention is the reaching out of a preconception seeking
inception. Choice narrows the solution path to the particular step taken. The future
solution path readjusts and a new step is taken with this in mind.
Awareness learns to do a means-ends analysis to evaluate the possibilities. Virtual
scenarios are conceptually explored considering cost and risk-benefit ratios. Mental
operators encode these fuzzy formulas into potential strategies for potential solutions for
the problem-solving geodesics. The person’s insight into the initial state, the nature of the
problem and the conceived geodesic of the solution path, will be the beacon for fulfillment.
Of course, all conceived potential paths are just conceptual models, not actual paths,
because experience is always different from our preconception. The preconception can be
congruent or not with objective norms. The internal hindrances/willingness and external
obstacles/encouragement, the resistances and the permeability of the intention into the
world context the motivated course of that being.
There are many classes of moral hindrances: Ignorance, stupidity, foolishness,
illusion, delusion, glamour, confusion, stubbornness, laziness, worry, and the myriad of

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unfortunate molecular fates. Reality is a huge weight in our experience and teaches us the
biggest lessons. Physical fate synchronicity is critical to manifestation. If the potential for
a “real” change is not there, change in the preconceived way is unlikely to manifest.
Difficult solution insights are especially valuable. Each problem has a
transparency and opacity in commencement, continuation and fulfillment. Our insight is
viscous and foggy especially in complex, multi-staged goals. Human experiential problem
sets are deeply interrelation and hierarchical. Human awareness naturally weighs the
relationships of the conceived problem sets and solution paths. Some solution paths have
a single best answer, and some are multi-optional. Some solution paths require the
cooperation of all the aspects of our experience and some are more focused. Convergent
solutions deduce solutions from the experiential premises. Divergent solutions generate
multiple paths of solutions from this instance.
Awareness most often searches abductively, choosing the hypothetical solutions
that would best explain the evidence at hand, recognizing that there could be multiple
ways. Abductive reasoning starts with the relevant evidence of the facts conceived and
insightfully infers the best explanation of the solution path. Awareness analysis’s and
synthesizes potential solutions and chooses its conceived “best” of what is envisioned.
The styles of problem solving techniques are vast and colorful. Humans are
especially creative when it comes to fulfilling a desire or hope. Needs drive us, goals pull
us in the direction of a hoped solution to the tension that we experience. Humans have
discovered many problem solving techniques. The old favorite is “trial and error”, when a
person tries the most reasonably conceived solution and deals with the consequences.
One could just go for it and climb what ever hill needs climbed; or not attempt it at all,
that too is a potential solution path. One could brainstorm solutions and then choose a
potential solution path. One learns sometimes to work backwards from a post-conceived
solution space. Sometimes one laterally thinks to consider the potential solutions derived
from sub-goal solution spaces, piece-mealing the strategic solution path.
Sometimes we seek insight into the “root cause” of the problem space. Many
problem spaces have a primary glitch that hinders a conceivable solution. Insight into the
glitch solution space can resolve the problem. Sometimes we build a model or set of
models of the solutions. Physical, semantic and conceptual models help us identify
potential problems paths not previously considered. The models occur at less expense and

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effort of the actual solution. One could assume that the problem could not be solved and
consider the implications of this possibility. Many people when searching for solutions do
better when the turn their attention away from the issue and allow the issue to
subconsciously incubate and pop into mind. Others obsessively worry and consider all the
possible solution paths over and over.
Some people are especially good at solving problems by researching solution paths
themselves or by delegating the research to others. Sometimes if the problem does seem
like it can be solved, a person could make an educate guess and go for it or, they could try
to prove that it could not be solved. Sometimes people simplify the problem into a
simpler problem and seek solutions to those and build from there. Or by looking at
analogies of the problem space, people can gain insight into solution paths of similar
solution. One can play with the semantics and seek linguistic solutions of the problem
space. Analogic thinking allows for transformational isomorphisms between similar
mappings to further conceive of a solution.
Decisions are strongly influenced by the semantic and contextual framing of the
problem. The way an issue is presented biases awareness to choose within the issue
presented as presented, and weights the unknowns and other concerns. People’s
conceptions of other’s conceptions especially biases the context of a decision. The
perceived justification of an event that has occurred is very influential on our choices.
Once the event has occurred, its is easier to justify its reason’s for occurring as such.
People are quick to justify their experience themselves and others. Their justification of
the event, is biased by their retrospect.
Some people are less likely to choice a course of action in which they anticipate a
degree of regret. They would rather not take a chance on an action that could lead to
danger. Anticipated regret is a useful resource to limit impulsive and outrageous
behaviors, but it can also create “omission bias”, preferring inaction to action. Many
people today prefer not vaccinate their child (and many other medical procedures) because
of their conceived regret if something as a result would happen and they had concurred
with the choice to vaccinate. Many people are motivated by the avoidance and pursuit of
anticipated states of awareness.
One of the feelings is challenging to people is low-self-esteem. People are often
more reluctant to take risks if they over estimate the potential threat to their sense of self-

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esteem. Each person has an undeniable sense of self-worth and a hope to improve it.
The skepticism of this sense of self-worth is one of the most important blocks for personal
enthusiasm. Insight into the truth and value of events are dependent of a sense of worth-it-
ness. Our value and truth judgments are influenced by our mood and the context of our
self-image. The self-image is an analogical representation of the set of qualitative self-
identity matrices of that being reflected back to awareness. The self-image can be
fundamentally uplifting or degrading to the person and this is their self-esteem. Self-
esteem is a measure of a person’s conceived value of themselves.
A person’s conception of their self-worth and value influences their potential
choices and worldview. Our perception and conception of the world itself is contexted by
our appreciation of our own capacities and values. Humans with degrading self-esteem
often become oriented towards the negative conceptions of their experience of the world.
This tendency to negatively frame our self-conceived reality is epidemic today and a
common seed influence in depression, anxiety and self-defeating behavior. Cognitive
therapies often focus on helping those with this negativity orientation, to reframe their
experience in positive linguistic terms and analogical images that support and encourage
their fulfillment. Human judgment allows for the conditional attachment of our attitude
onto that judgment. Weighted beliefs tie onto the conceptions of the world and orients
that conception accordingly. This weight has a direction of positive, negative or neutral.
This will lead to an encouragement, drag, or indifference on the future appreciation of a
similarly identified event.
Negativity in orientation does not guarantee that all future karma will be negative,
but it does not help. Awareness can influence its future course, but is not the only cause
of its future states. Many other forces have a role in the course of human endeavor, but as
devastating as any is the mental habit of consistently framing reality in terms of what is
not good about it. Our experience takes on the reality of that which it is focused on, and a
negative focus points there. Causation is a complex and difficult discernment, but humans
do have the opportunity to cause some change and to participate with a certain amount of
free will.
The material cause of experience is all the cellular and psychophysical systemic
processes that bring our awareness into consciousness; The formal cause of experience is
the forms and patterns and relationships conceived; The final cause of experience is the

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contact with the very qualitative textures of experience, the fulfillment of experience.
The will aspect of awareness is the efficient cause, as “I am” the primary principle of
change and stability of this experiential system. “I am” is the will agency nature of the
field of awareness that decides on the course of action. This action has reaction into the
world and back into our field of awareness. And so the wheel of karma rolls.
The material, formal, efficient and final cause of the world is much different than
our own experiential causes. The causal analysis outlined above was for our experience,
not the world, and not even necessarily for our being. The final cause of being is
sustenance. Being seeks its own survival. The formal cause of our being is far beyond
the formal cause of our experience. There are many patterns and relationships within our
being that our not available to experience. The boundaries of our being is far more vast
than our experience, experience one sub-domain of being. Experience has other efficient
causes besides intentional motivations. Our conditioned tendencies and drives and our
biochemistry influence our equilibrium. They too, induce a change in our experience and
the will is urged to take these into account.
Causation can be static or dynamic. The static cause of our experience is the very
awareness of the time-space moment of here, now. The static cause of experience is being
aware. The dynamic cause of experience includes how the awareness came to be as such
and how it is transformed into what it will be. Every mature human awareness develops a
sense of both static and dynamic causal analysis. We can gain insight into how and why
objects come to be as they are. This insight may not be “true”, but it can correlate our
understanding as best as we are humanly capable, as a grasp of the causal reality.
Humans fall deviant to the truth as the full spectrum of humanity. Many people
prefer non-logical processing schemata. Some prefer habitual schemata to conditionally
be applied to cued events. We are all prone to processing errors, comprehension errors,
and weakness/deviation in our heuristic learning skills. Our rules of inference can be any
rule we choose, and we often choose fallacious and biased rules. Valid inferences are
based on the rules of validity that awareness itself chooses to honor. Human logical
operators are conditioned on the preferred rules of transformation and if these rules are
askew, the transformation leads to a skewed conclusion.
Some schemata are more core schemata than others. If the core schemata are
based on an abstract rule theory that is fallacious or biased, then the conclusions inferred

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will be deviant. Every awareness has certain rules of “implicit suppression” for certain
rules allowing a degree of forgiveness in the rule application. Validity can be
compromised for our own needs and wants that we choose as a priority above logic. The
way we skew our logical transformations bleeds into our beliefs, attitudes, dogmas and
creeds.
Feeder schemata are experiential transformations that function to feed core
schemata the necessary prerequisite transformations. We may apply, for example,
incompatibility rules to certain events and pre-filter select information to be processed
through our more core schemata. We can keep these feeder schemata results in the
working memory and go onto encode other fundamental reasoning rules to these feeder
results.
Because humans can choose there own “abstract rule theory”, every personality
develops into a unique pattern of schematic tendencies. Many of these rules have to deal
not just with our insight into the truthfulness of events, but also especially must deal with
our uncertainty. How we deal with our uncertainty determines much about our basic
logical competence. Our domain specific rules and pragmatic reasoning schemata must
take into our account of not knowing, for sure, the truth of the reality of any event and
thus they rely on a fuzzy logic. Human logic, by its very nature, is fuzzy and humans deal
day in and day out with this fuzziness. Fuzzy logic is especially apparent in our
propositional logic.
Words can have a variant of denotative and connotative meanings. Grammar
leaves room for ambiguosity. There is always semantic and syntactic uncertainty in
propositional logic and therefore all propositional logic is fuzzy. Human reasoning always
includes evidence from non-logical sources as well, influencing the logic schemata.
Human logic schemata are often chosen based on the conceived probability that the
information gained will ultimately reduce the sense of uncertainty. Uncertainty is a sense
that we have that reminds us of our fuzzy experiential nature.
Yet rules are often painted in colors of black and white as if there were no
fuzziness at all. This denial of uncertainty in particular schematic categories especially
core schemata, can be a very uncomfortable habit for all involved. Those who think they
know the truth are often the most deceived. Social contracts keep us in this black and
white world and insist that there is perfectly valid logic with truthful premises that

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guarantee truthful inferences. Permission and obligation schemata rely on, at least, a
sense of a degree of correctness. The courts are full of interpretations of interpretations of
propositional logic schemata and their conclusions.
Intention is a goal directed adaptive schemata that relies on its fuzzy core
manifestation schemata. The opacity and clarity of the goal, and the strength and focus of
discipline to the task fulfillment. Humans are designed to maximize goal fulfillment
based on the information at hand. The logic schemata provide some of that feeder
schemata, but the moral goal is to enliven the goal. Unfortunately, the logic often defines
the goal and misleading logic schemata often sends people on a deviant path. Utility
schemata often pull us through our logical dilemmas and mishaps.
The momentary availability heuristics brings our available capacities into play at
that moment to learn what rules of transformation may apply. Availability heuristics are
biased by our memory’s ability to bring our capacities forward. If our bias is to avoid a
potential loss rather than pursue a potential gain our destiny is influenced in this manner.
If we have sunken a lot of invested effort or resources into an event, then we are more like
to pursue that event, and it is more difficult to release an attachment with the event. Loss-
aversion and sunken-cost biases are just one of many of the biases of particular available
solution heuristics.
The task space is the set of all possible action solutions to the goal at hand. The
goal is the attractor for all possible solution paths from the present until the resolve. The
integral curve of the manifested effort is the path from the original conception of the task
to the fulfillment of the goal. Limit points represent the boundary of the reach of our
intention. Awareness navigates in the task field armed with its availability heuristics
within the boundaries of experiential limit points. This defines our moral field.
Our moral field continues over our lifetime and extends to the limits of our
conceived possibilities of manifestation. We insightfully chunk our opportunities into
moral classes and categories. Moral styles strongly influence our personality styles. The
thematic development of personality is dependent on the style of choices that people make
in their life. Morality is the discipline adhered in the attempt to fulfill a chosen goal.
Moral styles are dependent on the discipline style and the choice of goal.

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There are many ranges of discipline styles, each of which can be polarized into healthy
and unhealthy depending on their tendency to create more quality. Every style can be
constructive or destructive.
Some people are strong willed and some are more soft-willed. Some believe in
tight and at times compulsive control and others, a freer, more encouraging control. Some
believe in following a moral path perfectly, while others are more sloppy in their pursuit.
Some pursue their path in a self-promoting fashion and some are self-defeating. Many
people pursue their goal with an all-or nothing attitude, only giving their strongest effort if
they are going to do so totally. Many others prefer biting off only what they can
comfortably chew in pursuing a path. Many people need enthusiasm to motivate them,
while others just need to believe their convictions are rightly oriented. Some moral styles
are patient, others get more easily frustrate, overwhelmed and are easier to give up their
committed path. Certain people have a keen focus, whilst others are more easily
distracted. Some would rather not deal with guilt and deprivation feelings on the
discipline path and some rely on these for motivation. Some are shortsighted and some
are deeper; some presser the simple path, some the complicated. Some like to get the
moral job done immediately and some are procrastinators. Each of us are polarized within
these range of discipline styles.
[Ranges of Personal Discipline]
It is often the goal of the discipline that often keeps people towards or away from
suffering. An archer is more likely to hit his target, so he should choose well, what it is,
he aims towards. Goals, disguised in their glamour, may seem like worthy goals, but the
value was inflated by the projections on them. The value may also be incongruent with
other moral value schemata. Incongruency of moral transformation is called hypocrisy.
Every act rings in resonance or discordance with our overall moral sense of rightness or
goodness or appropriateness of the path and the goal. The ends don’t justify the moral
means, unless we choose to see it that way. Morality is the moral value matrices and their
associated justification, evaluation, decision and discipline schemata that we attach to
them. These moral qualities and schemata impregnate our personality with their moral
color.
Key to understanding moral styles is understanding moral goals, classes of values.
Humans have many, many values in each of the perceptual, conceptual, and

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comprehensive dimensions. All classification is somewhat arbitrary and somewhat
contrived. Yet, it seems helpful for human understanding, to categorize into complete sets
of classes based on a distinction. So let’s contemplate the fundamental classification of
human values. These classes will be the eigenvectored bases of the value matrices.
Humans have existential vales, that is those aspects of our being that encourage the
sustenance of existence. Sustenance requires the obligation to respect our own life and a
desire to proceed. Self-respect and good self-maintenance skills encourage life to prosper.
Quality of life is based on our life thriving. Our existential values are those objects,
scenes, events and transformations that we desire for the fulfillment of our very being.
These include those values that are needed for existence as well as the traits that we build
into our self-care. Having the skill to maintain existence conveniently and comfortably
promotes an equilibrium much more stable than clumsy or foolish or unfortunate
existential skills and opportunities. We need to respect our body.
Health values further add to the quality of our existence by allowing a strong and
clear vehicle for transforming. Character values are those virtue traits that we hope to
enliven into our (our another) personality. Character traits encourage the other valued
traits to flourish, especially those that enliven the symphony of values. Healthy habits and
hygiene skills, cooking and exercise skills, love of sport and play, heeding to preventive
wisdom, healthy feng shui skills are character traits that encourage health values. We
need to respect the way of heath.
Our economic values are those worldly things we need and want. We usually
cannot just take what we want whenever we want. We have to develop social skills in
maintaining our conveniences. We need to gather the economic goods necessary to be
fulfilled. All goods have a cost and therefore we must meet the costs of those things we
need. Vocational values often become solution paths to our economic values. Vocations
and life paths go beyond just meeting our needs. These vocational values include the
benefits of being a person who is valuable in a particular way. A self-respecting
occupation is a boost to the quality of life. One that is economically lucrative is especially
valuable. Some vocations serve in other ways than just economic values.
Some professions are especially valuable in the fulfillment of affiliative values. If
it serves people in an valuable way and has great benefit to others, then affiliative value
satisfaction occurs. Also if it is lucrative enough, it also may serve our family and friends

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by the economic support. Involved often with affiliative values are sexual values. Sexual
values are those qualitative experiences that support healthy sharing of sexual pleasures
and the seeding of a family. Sexual values are both the pleasures and the pursuit of those
pleasures, as well as the responsibility that comes from being the legal guardian of human
sperm or ovum. We also have sexual values in relation to our own person. Sexual values
include those images and feelings and stimulation that is experience alone.
Some values are often experienced alone. Intellectual, spiritual and aesthetic
values, for instance are often appreciated alone. Intellectual values are those qualities that
support the experience of perceptions, conceptions and comprehensions. Aesthetic values
include the appreciation and creation of beauty. Beauty is the successful expression of
quality. Objects, scenes and events can be beautiful, based on our appreciating projection
of value upon that place. The appreciation of beauty occurs on all levels of perception,
conception and comprehension. Spiritual values are insights which are the most true and
most good and most right and most valuable. Spiritual values are experienced privately
and not necessarily expressed to others. Religious values includes the dogma, ethic,
ceremony and ritual, and is often shared with others. Intellectual and aesthetic values are
often shared with others, but it is primarily the experience that is valuable. Some values
are dependent on external objects and some on internal, private objects.
[Values essential to happiness]
Each of the above classes of values (and perhaps some more) are the seed concept-
name of the value matrices of sub-matrices of qualia and their schematic transformations.
If a person’s quality of life was deficient or negative or bad or wrong, then we can look to
above classes of values to sense where the seed of the problem lie. Experiential suffering
is the lack or loss of value. Knowing the experiential seeds of suffering, does not
guarantee the resolution of the problem. But it does help to recognize what a person is
likely to be experiencing, that is, what value is likely to be threatened or harmed.
We experience and express values over our life like a flute playing a song. The
moment is merely a momentary note, a single appreciated value, but over time, the sounds
weave into the symphony of values we can appreciate. Just like one could do a fourier
analysis of the value of the notes changing our time, one could theoretically do a Fourier
analysis on our value experience in relation to experiential time-space. The analysis is on
the fluctuation of the field of experience attaching and detaching from the desired object.

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As an analogy, sound hits the tympanic membrane and the membrane holds and lets go of
the sound. This is the vibration of the membrane. Likewise experience vibes through the
tension created from the desire for or not for an object. A fourier analysis of values would
let us see the pattern of holding and letting go of valued objects in certain ways. As values
are hard to quantify, its would need to be a fuzzy fourier analysis.
Yet we can appreciate the patterns of value traits developed and transformed over
time. Traits are a qualitative spectral analysis patterns that are recognizable. We can
choose traits to study and see how the trait is a pattern of goal directed behaviors/actions.
The trait is the default solution path to the goal. The goal is to experience or express a
value or meaning. Some traits are especially important and bring us more profound value.
These virtue traits are the core moral schemata that are fundamental for the successful
manifestation of a valuable life.
A list of virtues could never be complete because experience is an open book; the
story continues. What is a virtue in one normed frame of reference may be a vice with
another norm. Value is dependent on the frame of the (0,0,0) space. We have been
discussing value from the frame of experience. We could discuss value from the frame of
a social convention, or from a legal metric, or a religious commandment. Or we could
discuss different people’s experience. It is possible, we could discuss different egoic
frames within a singly embodied human as in multiple personality disorders. Each of us
can pretend like we are suspended from our own egoic frame to consider the conceived
frame of another being, human and beyond.
Each of us have a center for our value judgments. By center, I mean, that (0,0,0)
the origin of that which is positive and that which is negative. Experiential distance is the
measure of the amount of value experienced. The positive amount of the value is the good
and true aspects of the perception, conception or comprehension. The eigenvalues of the
value matrix for the eigenvectors considered, are the magnitudes of the eigenvector
(values). The measurement of value for the experiential system is based on the metric
chosen. The field of experience, itself, is warped by the conceived weight of the object.
How that relates to other objects is intrinsic in the space itself. How we measure that
space is based on the metric we impose upon it.
We may, for example, feel a sensation that feels really good. The perception is a
“good” sensation. But because of negatively weighted religious moral conceptions the

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sensation is now measured as “bad”. Actions that move towards or away from this
sensation are metriced by the norm we chose to project. From an experiential perspective,
even experience that is quite warped may seem locally Euclidean, that is, perfectly normal
and non-deviant. Parallel lines look parallel, so to speak.
When discussing virtue traits the value we give to them depends on the metric of
the system. Some people prefer clear and define metric, and fro others, the fuzzy is
preferred. This study will focus on core moral schemata that for healthy and well-
intended human beings, and all sentient live, would be considered virtuous.
Honesty, for example, is a universal core moral schema. Honesty is the
willingness to correlate the perceived facts with the conceived truth. As a virtue, honesty
is the skill that leads to moral integrity. Moral integrity is the skill in honesty and
truthfulness. Sincerity is an honest predisposition. Someone who is sincere, is devoted to
honestly experiencing and expressing truth and value. Austerity is the committed
discipline according to a moral principle. Austerity allows us to apply sincere effort to our
endeavor.
Courage is the willingness to proceed with brave action despite conceived potential
risk. It take courage to be honest and do and speak the truth as honestly believed.
Courage is the virtue of putting forward the effort to face insecurity and manifest. Both
honest and well directed courage are universally core more schemata. This is not to say
that everyone values them. This is to say, that every well-developed, physically and
socially conscious person would consider them valuable traits on their path of wisdom
and happiness.
Serenity is another excellent virtue trait for all human beings. Not necessarily to
be present in all experience, serenity can be available to experience as a baseline way of
being. Serenity is a baseline state of calm-abiding and a willingness to be peaceful. Free
of negative objects and disturbing traits, serenity is the state of not disturbed. Equanimity
helps to keep a serene disposition. Equanimity towards apparent good and bad means
relying on insight and wisdom to apply the valuable metrics. Contentment is a state of
awareness that is in a good equilibrium. Traits that develop contentment are virtues.
Greed, coveting and lust are example of traits that disturb contentment.
Humility helps a person to come from a place of realization that we are all sentient
creatures seeking fulfillment. I am just one of billions on this planet, with a galaxy with

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billions of stars and there are billions of galaxies. Humility allows us to witness the
illusion of our self-imposed glamour of our self. This humility helps one to act with
kindness, generosity, magnanimity, charity, and all the myriads of care. Care is the
essential ethical principle. Ethics is the consideration of our moral discipline as it relates
to others. All acts of kindness are value expressing and virtuous. All acts that destroy,
diminish, hurt, and belittle our experiencing beings are vices.
Friendliness is the willingness to be non-specifically kindhearted to another
creature. Courteous is a kind behavior that is respectful of a social norm. Obedience is
kind behavior when choosing to follow the rules for the greater good of the group.
Helpfulness is a type of kindness in a utilitarian way, by being useful. Reverence is a type
of kindness as respect for others. Loyalty is a kind action that acknowledges allegiance to
agreed principles. Trustworthiness is the result of loyalty to truth. Loyalty to being
honest, not steal, not injure, to help, to care.
Some virtues are specifically traits of self-development. Strong and clear resolve
can be very virtuous trait if applied with moderation, another virtue trait. Maintaining
order and temperance in habit and way help to keep the peace. Purity and cleanliness of
intention unhindered by the weight of negative attachments allows for a cleaner feedback
of reality back onto experience. Ultimately most virtues require the essential ingredient of
respect. Self-respect and respect for others are the seed moral schemata that will lead us
to care. We tend to value through respectful care.
Many people fall prey to not caring enough and not caring appropriately. Every
situation calls for as virtue trait to arise or fall. Our moral integrity is our willingness to be
strong on those worthy principles. If we care enough we try harder, refocus, reconsider,
try again, and again. With moral integrity the solution path is bounded by a space called
right and a space called wrong. Sometimes, the space is more right or more wrong.
Vices are traits that hurt, do not care, are disrespectful and untruthful. Vices lead
to more suffering and virtues harmonize. The field can be disrupted for many reasons
beyond our intention, yet intention is a primary motivational influence. Vices are the
negative reflection of a virtue: Dishonesty, insincerity, laziness, cowardliness,
distractibility, easily disturbed, irritability, hostility and abusiveness, neglectfulness,
disobedient, disrespectful, disloyalty, contaminated and impure intentions, boastfulness

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and conceit. Vices tend to bring dysphoric and deceptive experiences to those exposed to
the vicious behavior.
Our core and less core schemata play our experience and we can thematically
appreciate these patterns in the personality styles and disorders we commonly find.
Moral systems can be modeled by many descriptive systems that lend themselves
to analogy. We could subgroup moral traits that are yin and yang; Or salty, sweet, bland,
pungent, salty, sour or bitter; Or phlegmatic, melancholic, sanguine and bilious; or
extrovert, introvert; or vata, pitta, kapha from ayurvedic medicine; or serious or humorous;
carefree or hardworking; Daring or shy; Cooperative, mischievous, or rude. There are
many ways that we could categorize human moral schemata; the schematic framework
describing the trait often sets the basis the fuzzy coordinates. Words can polarized value
into n-dimensions of meaning based on the focus of the semantic discrimination of that
value. Any moral endeavor, since it is based on intentional choice of action, is responsible
for the words it chooses to represent the envalued goal of the endeavor and especially the
meaning of intention related to the word.
Ultimately, what is the qualitative impact of the action on the field states of
experience and on others’ experience? The words we use only describe the insight of the
repercussions. “Responsible, irresponsible, imaginative, rule-abiding, determined,
apathetic”, these are only semantic descriptors of a qualitative distinction of trait behavior.
When rigorously defined, we tie a meaning onto the words we use.
Modern psychological diagnostic relies on operational definitions of dysfunction.
This means that they look for observable behavioral or experiential patterns that are
congruent with a pattern of dysfunction. Depression is partly defined by a person’s sense
of hopelessness, suicidal ideation and feelings of sadness. What exactly hopelessness is,
or sadness and how committed was that suicidal ideation? Likewise when describing
personality disorders, the DSM-IVR Diagnostic Manual defaults to operational behavioral
criteria for the personality disorder. Personality disorders are defined by the American
Psychiatric Association (APA) as "an enduring pattern of inner experience and behavior
that deviates markedly from the expectations of the culture of the individual who exhibits
it". Clearly personality disorders are based on a value incongruency between the person’s
experience and the expectations of others involved.

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 An enduring pattern of dysfunction can occur on any dimension or sub-dimension
of experience and effect the whole person. A person may have a distorted perception,
lability of emotion, interpersonal blindness or viciousness. Often the disorder arises when
displacing the tension from arising perceived or conceived tensions. In response to the
pressure, the person develops enduring traits that will more conviently handle the
incomings identified tensions. Lagging attached behavioral responses generalized to
newer and different experiential inputs can lead to significant distress and impairment.
Most personality disorders can be identified by their seed trait or pattern of
traits expression that has become personally stubborn and relatively incongruent with
societal norms. Behind every dysfunctional pattern is the harmonious way. Each
personality disorder can be polarized into their personality stylistic strengths and blessings.
The DSM-IVR divides personality disorders into three groups:

Cluster A (odd or eccentric disorders)

• Paranoid personality disorder
• Schizoid personality disorder
• Schizotypal personality disorder
Cluster B (dramatic, emotional, or erratic disorders)
• Antisocial personality disorder
• Borderline personality disorder
• Histrionic personality disorder
• Narcissistic personality disorder
Cluster C (anxious or fearful disorders)
• Avoidant personality disorder
• Dependent personality disorder (not the same as Dysthymia)
• Obsessive-compulsive personality disorder (not the same as Obsessive-
compulsive disorder)
The polarized healthy patterns could be clustered into health patterns that each
operationally define the healthy personality style polarizing the DSM-IVR personality
disorders:
[Personality disorders and their successes]

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 Most of these disorders and styles are based around primary traits that motivate the
person’s experience in the dysphoric way. The personality includes boundaries of being
beyond experience, and therefore beyond our intention; personality disorders may
ultimately be correlated to be “caused” by genetics, or early environmental stimulus,
opportunities and restraints, or nutritional factors, as well as intentional factors. The
personality is the force of our entire motivation moving forward in time and space.
Personality disorders are based on those patterns of choosing that attract negativity and
repulse positivity in experience and in the world. Behind each disruptive trait is a
potential solution path that harmonizes a value experience. Look to the polarized seed
value for the solution space.
Personality disorders are usually centered around a qualitative seed of
disturbance. The seed may be a goal that causes a disruption or it may also be the way the
person approaches the goal that induces the disruption. A typology reduces the qualities
of the themes of disruption into polarized categories. All typologies are conceptual and
subject to the limitations of that domain. The typology is usually represented in words
and phrases that describe qualitative polarizing around a seed concept. The choice of
conceptualizing the seed concept can be a semantic norm of choice.
Respect, for example, can be the seed concept that is polarized with disrespect.
Respect is defined here as, the willingness to care for both one’s own self-interest’s and
the welfare of others. Some people may be derogatory primarily to themselves; some
more towards others. Each expression is colored by dispositional tendencies and ways of
discipline. Many social situations call upon our willingness to be agreeable or
disagreeable. Even our own intra-psychic awareness itself, is reactively agreeable or
disagreeable with our private space. This is agreeability is apparent in our tendency to
move towards or away from a respective response. Those who become skillful in
manipulating others for their own well-being cover just about all the personality disorders,
but some styles are more or less disrespectful.
Borderline personality styles tend to be manipulative, self-centered, and very
impulsive. They may be agreeable just to position themselves into a place of better
control. These factors tend to overwhelm their caring nature and cause self-absorbing
problems. These tendencies may tend to lead to the person overstepping their boundaries
and disturbing other people space. When occurring in an extreme extrovert, that may lead

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to rude, loud, obnoxious behavior frequently attempting to control others sharing that
person’s space. Insecure feelings can be directed towards reaching our and controlling the
world, or reaching in to control oneself.
Obsessive-compulsive personality styles manage their insecure feelings by
extremely frequently being fixated on controlling the focus of their obsession, or in doing
something that relieves the anxiety fro those feelings. The obsessive-compulsive
personality disorder shares features with the obsessive-compulsive anxiety disorder. They
share nervous anxious feelings that are triggered by generalized or specific conditioned
stimuli. The anxious disorder have these feelings that are extremely dysphoric for
themselves; The personality with this disorder may experience dysphoria, but we are now
discussing the tendency to induce a schematic pattern in the pursuit of larger goals. Those
who consistently overly control the world as a style of adaptation in pursuit of higher
goals have a dysfunction thematic pattern that leads them astray. The anxiety disorder is
about the feelings of anxiety that overwhelm the controlling being. They personality and
anxiety disorder often occur together in the same person; The difference is that the former
focuses their anxiety into a story.
People never follow scripts according to some predetermined automated program.
But people do encourage or discourage and are impulsed by automated behaviors that
feed-forward into their thematic tendencies. When a person identifies a scene, a script like
default is often offered as an automated response. We determined how to accommodate or
assimilate that scene through a potential transformation we belief that we are capable. We
put a “twist” of our own tendencies as we pursue, grab, manipulate, and let go, pursue
again events. Actions that twist our personality motivations in the deceitful and dysphoric
ways are disrespectful. Personality disorders ampli-twist into the complex dimensions of
reality.
Some dependent personalities look to others to solve their fundamental concerns.
Another’s style like the avoidant, antisocial and schizoid personality styles, tend to be
allusive and self-interested. Antisocial styles are more socially abusive, and schizoid and
avoidant styles more self-absorbed. They live within their own cocoon that they create for
themselves. Dependent people seek out others, schizoid people avoid social interaction
and scenes.

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 Schizotypal personalities march to the beat of their own drum, often using their
perceived standard of establishment as their standard polarized thematic seed. Histrionic
and narcissistic personalities rely on the social feedback that they are performing well.
Paranoid types distrust their conceived feedback from society. They live in fear of
judgment , injury or another negative social consequence.
There are those persons who are more open to unfamiliar experiences and others
are more closed. Anxiety may be produced that triggers internal processing schemata and
scripts; Some move forward despite the feelings or even get more encouraged. Others get
more easily overwhelmed and more easily retreat back into their cocoon of safe harbor.
Everyone has a certain degree of neuroticism, that is, the tendency to feel dysphoric
feelings or thing delusory thoughts. Constraint, restraint, flexibility, adaptation and
control manifest into our thematic development.
Likewise, we are each contentious to a certain degree and style in the pursuit of
our goals. The willingness to continually return to the solution path with a determined and
focused attitude is contientiousness. Paths that lead to misleading non- or anti-solutions
are lined with moments of incontientiousnesses. Every personality style pursues their
discipline with different contientiousness.
Certain personality styles will naturally attract and repel other styles. The styles
themselves can be witnessed often in the reaction onto others equilibrium fields.
Awareness will pursue or avoid certain thematic styles that they conceive in others.
Different families, groups, and cultures encourage and tolerate certain thematic styles
more than others. Humans model their own themes after those themes and models they
adore. Embodying the conceived modeled theme itself becomes the pursuit of the moral
being, especially in adolescence. This occurs throughout our life, although models tend to
move from a specific person to a more abstract conceived pattern of becoming. We
become the main character in the story of our life.
Each of us want to live up to the legend of who it is we want to be. We project an
aura into the social environment, that is our hope for how others might conceive us. Much
of human pursuit is to be recognized by our social witnesses in an ideal way. The ideal is
usually a character trait or theme that we hope to develop or exemplify. Our choice of
ideals is biased by the conceived social witness. We hope to live up to the preconceived

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expectations of others and guide our actions and awareness accordingly. That aspect of
our awareness that is the projection of our self-image into the world is called our persona.
A person’s self-image is the qualities of their being reflected back to awareness; a
person’s persona is their image they project onto the world, those personal qualities they
would like others to conceive. A person’s persona and or self-image may be accurate or
not, deflated or inflated. Truth ampli-twists into the complex dimension as a person
presents a false image or exaggerates personal qualities. The persona should conform
with the self image which should be an accurate reflection of owns capacities, intentions
and efforts. Conformal mapping between intra- and inter-psychic spaces
Some conformal mappings are invertible back to their identity. Conformal
mapping can be used and projected by awareness to recreate an image that is more
convenient to transform. We can conform our self-image and persona to become more
like the ideal model we aspire towards. Or if a person tends to be self-derogatory, they
can self-flagellate their image into negation. Conformal mapping into the complex
dimension of experience, tends to either inflate or deflate particular trait qualities that are
conceived as ideal.
Conformal mapping into the experientially real dimension is often used by people
to fulfill their aspirations. An aspiration is a pragmatic solution path and goal, conceived
as worthy of commitment. We can aspire towards a self-image we hope to become. This
is healthy and normal conformal mapping when it has a harmonic field influence. Some
conformal mappings are harmonic, and others are not. Complex and dysphoric
experiences that arise as a result of our self-image and persona are by effect, dissonant
conformal mappings. These are not isomorphic with potentially equivalent resonant
experiential fields.
Our moral opportunities guide our morphicity. Morphicity is the transformation of
our being and the world. Morphicity is the qualities of our schematic functions
themselves as we employ them in our experience. Isomorphisms are a congruence
mapping that keep the structure and relationships of the objects equivalent. An isometry
is an isomorphism that preserves a unit norm between the potentially different metric
spaces. Experientially, isometries are used when we construct a conception that crosses
over experiential spaces. We can embed a conceptual relation onto different objects, often
in different spaces.

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 Homeomorphisms are isomorphisms that preserves equivalent relations of the
topological space itself. An accurate self-image and persona are examples of
homeomorphisms. The space of awareness itself, is not deformed as we comprehend our
own self-image or intend this image to the world. The function of the self-image is
homeomorphic when we are humble and modest, yet confident and forthright in our
capacities. Self-image is a automorphism, in that it relates a equivalence relation of
ourselves back to ourselves. A heteromorphism refers the transformation to another
objective field of experience or dimension.
A mathematical function is diffeomorphic when a resultant isomorphism is
differentiable. An experiential function is diffeomorphic whenever experience has the
potential to change in its magnitude or direction. Karma is the name for the tendency for
experience to change. Any experiential field state that contacts and engages with an
object is diffeomorphic if it results change in the momentum of the experience. People’s
experiences are diffeomorphic because they continue to add weight to the content of our
experience. Once an object is attached to, the experiential wheel of karma rolls.
Every aspect of our awareness tends to add grease to the wheel of karma.
Sometimes our karma, that is, our momentum of tendencies at that moment, is harmonic,
sometimes is dissonant. All experience arising from an attachment to an object influences
a future field state. It takes great skill and insight to live without attachment. We are
focusing in this writing about the psychology of most people in the world, and not about
the mind-states of Buddhas or yogis who apparently live in the world without attachment
its brewed karma.
Many times the personal karmic burden of experience is the very source of the
suffering that befalls the person. Decisions and choices that we once intended have
influence on our current and future well-being. Some decisions loose there potency and
some gain momentum. Moral sufferings are usually karmic because of their close tie with
our intentions. We must be careful what we choose, because those choices bred the
automatic tendency to choose in a familiar way in the future. With insight, however, we
can witness the effects of our choices and re-align them with our new sights. Karma may
be inevitable, because it is the very experiential law of cause and effect itself, but it does
not mean that all of our current and future experiential states are doomed by our moral
inadequacies. On the contrary, humans have a degree of freedom at every stage of

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awareness to re-motivate their intended effort towards an alternative path. Insight is the
essential tool in experience that moves humans from the impulses of their drives and
momentum of their karma, into a better way.
Most of us gain our insight from the negative feedback that we get from our
actions. Insight also has the ability to be procreative and construct potential harmonic
solution paths feed-forwarding the control towards a more resonant field. It is through
insight that we do have influence on our destiny to construct a better way of becoming.
While immature, our insight is confined to the dimension it is presented. With maturity,
we can use whatever capacity of our awareness to gain competence, skill and wisdom in
our own experiential fields and on others. Maturity often brings with it responsibility, and
as humans age through life, our roles set the context for our insight. Even our very
identity of ourselves changes drastically over time.
Our self-identity is the insight, representative image, or semantic reference to its
own subjectivity. Our self-identity is the fundamental bases of the egoic matrices from
which we frame our subjective reference point. These egoic matrices comprise those
characteristic qualities or schemata that we identify with our perception, conception and
comprehension of our own being. The qualitative maturity of identity is developmentally
specific, with characteristics influenced by the genetic and contextual impact on our
identity.
“Ego” is who awareness refers to when considering one’s self. Ego is to
awareness as persona is to the world. “I” am the set of identity matrices that is projected
onto the awareness of my being. I realize that there are billions of “other” organisms
living on and in “my” body at this very minute. “I” am who I refer to when I refer to the
referent of the referencing in the field of awareness. My “self” is semantic representation
for the enclosed boundary of my entire field of awareness, personality and body. Ego is
my self-conception of myself to myself. The origin of this subjectivity and my
preferences of qualitative standards set the bases for my awareness. Awareness assumes
the egoic reference frame through most of life. Maturity brings the ability to consider
other reference frames, and even to put their values in priority of preciousness. All good
parents learn this often upon conception.
Ego is a conception primarily in that it is a representation of an entity, not an
actually an entity. As a conception, ego (“I”) is a construct that represents something else.

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Awareness is the actual frame of experience, not ego. Somehow we confuse the
conception of ourselves with the actual awareness of our awareness. I am using
possessive words here because awareness’s cloak of ego assumes the executive functions
of awareness. The egoic metrics become the metrics for awareness. This does not need to
be the case, but humanity is full of people who confuse their awareness with their
identified egoic qualities. This confusion lends to many problems throughout life. Our
egoic identities change through our life stages. Erikson’s psychsocial stages shows this so
well.
[erikson’s psychsocial stages]
The egoic frame often sets the primary overtone of the personality. People are
constantly judging themselves by the standards they assume for themselves. Our very
judgment and comprehension of our experiential reality is skewed by the egoic references
that we choose as the standard of judgment. Metrics do not define reality only measures
them into a relative quantity. Metrics can however be deceptive and deranged in the
relative standards of everyone else and the world. This gets people into heaps of trouble.
Some people’s egos are fundamentally disturbing to either or both themselves or
others. Self-images, like all images, have an attached meaning associated with its
conception. Some self-images include a loss of faith in discipline to specific endeavors or
ideals. Some self-images are over-confident in their abilities and sabotage their
experience with this distortion. Stabilizing and destabilizing, confident or inhibited, a
person approaches the world, judging and acting accordingly. Incongruence of our actions
with our egoic standards often leads to a dysmorphic and dysfunctional experiential
system.
Some people have incongruence with their ego matrices and their body sex. These
individuals often suffer from a gender dysmorphic syndrome, where they identify an ego
of one sex in the body of another sex. Others may suffer from setting egoic standards that
are different from the bodily image their ego sets for themselves. Some people see
themselves as thinner than they are, and some see themselves heavier. A person may
choose a part of themselves that they “don’t like”. This incongruency could drive them to
change themselves or to resolve that they are inadequate in some way. The strength of
importance one gives to these issues may lead to a self-conceptual attachment that is
deceived, inflexible or destructive.

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 In times when the incongruence becomes so dysphoric for an unstable egoic
system that the person dissociates in some characteristic way. Some people
depersonalize and dissociate from the reality they need to face and stop functioning.
There are those who develop a dissociative amnesia and have trouble remembering
emotionally stressful events. Other people with dissociative fugue states may abandon
their egoic identities and all of the memories specifically attached to that egoic identity.
This may lead to severe confusion and lack of ability to function in the social context.
They have no identifiable personality. There are those with a dissociative identity
disorders who can assume other egoic reference frames and thus have “multiple
personalities”. They can assume an egoic frame, like an actor assumes a role.
[Dissociative Disorders]
Humans naturally have the ability to assume the imagined egoic frames of another
person. We can pretend or act like we have multiple identities. Normal development is
matured through role playing. The ability to be egoically flexible and not attach a fixed
identity allows the field of awareness to avoid the disturbances form a preconceived egoic
style. All humans set a certain grip of attachment onto their own identity. Good strong
ego identity effects healthy development. Our ability to assume an identity that
encourages our healthy development will be a big factor in the development of our mental
health.
Egoic matrices stand relative to conceived social conventions that set societal
norms and standards for values and meanings. Humans have the capacity conceive other
people’s experience and intention. These conceptions, like all conceptions, only correlate
with a fuzzy degree of correlation with particular societal norms. A society norm is a
semantic rule that can be used to set the bases for right and wrong behavior. Humans
often have a sense of shame when they behave in ways that are conceived as violating the
societal norm. The degree of dysphoria from that sense of shame influences the potential
future similar behavior. Shame, like all experiential states, is felt differently for all
people; people also tolerate and react to their shame in different conditioned patterns.
[Examples of societal norms: Laws, rules and commandments]
The degree to which people conform to societal norms are early in life, impulsive
and later in life often more compulsive. It seems a natural reaction to move in ways that
maximize pleasure and avoid pain. Society has learned ways to both reward and punish

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creatures for their compliance or deviation from a rule, law or sin. Conditioning conforms
behavior towards the impulse to conform with a conceived normed behavior that could
potentially lead to a reward or suffering. Learning conforms behavior towards the
compulsion to obey a rule in fear or hope of a conceived result. Objects, scenes and
events are tagged, upon recognized conception, with a sense of correlation with potentially
applicable interaction limits and rules. This triggers a sense of shame or enthusiasm or
both. Conflict between egoic and conceived and objective societal norms is ubiquitous in
our upbringing.
How we individually deal with this conflict over time determines many of the
thematic patterns that clothes personality. Every child has their own likely degree of
conformity with family and school rule, for example. One child may try to obey every
conceived rule to the letter and tell on those who don’t; Other children will attempt to
break every conceived rule and try to get others to do the same. Somewhere in between
lays the rest of us.
First, a child must be able to conceive of a rule; and they must be able to conceive
of the implications of their own potential behavior. In experience, egoic norms and our
own insight set the main bases to judge right and wrong, although the conceived societal
norms may be chosen for the egoic bases. Within these bases, awareness can set a metric
that is defined by a social convention. By social convention, a behavior is sociopathic if it
is fundamentally deceptive or harmful according to the rules of social convention. If a
person is regularly fraudulent and abusive then that person may be called a sociopath.
Most people have a degree of sociopathy depending on which social norms you evaluate
against.
The rules of social convention may be explicit and written or spoken. The rules
may be also implicit, that is, they may be expected as an unspoken convention. These
rules are relative to the experiential field that judges them. If a group of people get
together and choose a set of moral rules and consequences, then these are made into a law
or commandment. These laws then sets standard of enforcement for potential qualitative
behavior. The behaviors, and their results, are defined in the rules, laws and
commandments enforced. The rules start immediately as the infant reaches
inconveniently to her mother’s breast. The mother sets limits on the drive of the baby to
be satisfied; Same with pooping, keeping warm, attention seeking and mischief in general.

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Schools require conformity and judge children’s behavior as grades. Religions give us the
written word of “God”. The child develops some sense of conceived “ultimate objective
standard for right and wrong”. The child tries on conceived societal metrics as its own
egoic norms. Eventually, the conceived norms become incongruent with other norms
which are more congruent with now more pertinent egoic norms.
Our standards of norms by which we guide our moral behavior, moves from
complete self-centeredness as an infant; to a degree of necessary conformity with the
oppressive rules; to preventive moral choices that conform with conceived more
harmonious reactions from our behavior; to eventually, moral choices based on our insight
into the effect of our choices onto other potential experiential spaces. As our roles in life
transform, so do the implications of our choices. Choices that primarly affected herself,
may now affect her children, and other she cares for. The complexity of moral
development changes as people take on responsibility for others. Some care for their
children and family, some for their congregation or employees or colleagues or district or
country. Moral choices are amplified by the moral fields they effect.
Egoic norms can mature to eventually be judging through awareness’ deepest
sense of comprehended objective truth and value given the current context. Manifesting
qualitative behavior to the world is the goal of every wise person, seeking to harmonize
and improve the qualities of all participating experiences. This moral skill is clumsy in
most average persons, but moral health can be defined according to the person’s
willingness and capacity to respect and encourage the quality of experiential fields.
Experience includes the awareness, perceptions, conceptions, comprehensions, volitions
and behaviors that comes with the experiential field. Every capacity of human experience
can be judge according to the person’s ability to correlate their experience with object
reality and do something valuable with it. “Value” being a measure of
fulfillment/disrurbance effect on the qualitative experiential fields impacted. Objective
reality is that which is (or actually was an is).
Human’s can fuzzily conform to and relate to the truth and add value to experience.
There is no one formula that every person can use to contrive the truth or value-
implication of a potential behavioral opportunity. People, however, do contrive their own
formulas to orient themselves towards a sense of truthfulness and righteousness. We may
not know absolute standards, but we sure exploit our relative standards as if they were

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absolute. Humans can be evaluated by their sense of conviction of their beliefs, attitudes,
and behaviors are true and right. Our flexibility and inflexibility in our convictions may
determine our conservatism or liberalism. Conservatism is the tendency to rely on the
rules already set and standardized and expect that people will conform with those rules;
Liberalism is the tendency to rely on self-determination to set the standards for each
person as long as certain basic societal rules are considered.
Every parent balances the liberal and conservative discipline onto their children.
Too much control can constrict the creative freedom of a child; too little control can urge
the child to be conformal with rules. Freedom and control is a struggle within every moral
conscience as we wrestle with the external standards of “our elders” versus our own sense
of what is right and not. Our attachment to preconceived notions, especially rules, has the
ability to sway our conception of that object. The conceived value of every potentized
object, is judged by our awareness, our own egoic frame, as well as by our conceived
social norms for that object. This is imbued into the glamour or that object.
Glamour is the amplified qualities that further attract us to a recognized object or
event. The goal of our persona is to emit qualities that amplify our own value as a person.
A persona incongruent with the actual capacities of the person can be “sociopathic” if it
leads to disruption onto experiential fields. People use their glamorized persona to lure
victims to their scheme. Their scheme may be well-intended or devious and the impact is
usually implicated by this. Many good teachers have a glamorized magnetism that attracts
worthy students towards their teachings; the teacher is wise if their persona is equivalent
with their capacity. Many terrible control freaks used their glamorized persona to attract
and prey on naïve victims that are hurt or betrayed by the persona-capacity incongruence.
Modesty is a measure of congruency of one’s capacity with one’s persona.
Humility is a measure of modesty where one under projects one’s qualities in relation to
one’s capacities. Conceit is a measure where one over projects one’s capacities; Conceit
is a measure of one’s arrogance, that is immodesty. We have modesty and arrogance in
relation to specific qualities or capacities; we also have a generalized modesty and
arrogance. We can gain acuity to recognized people’s arrogance and modesty by
correlating their manifestations with their claims. Pride is the egoically conceived sense
of value of one’s own capacity. Modesty and humility deflate self-pride; arrogance and
conceit inflate pride. Arrogance is an example of a homeomorphic incongruency mapping.

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 We have moral ability because we have he capacity to make choices and influence
the objects we can control. We have volitional capacity in every dimension of experience
and in most sub dimensions. Those areas we can influence through our choice defines our
moral fields. The following is a list of volitional capacities that define the range our moral
fields:
[Volitional Capacities]
Each of these capacities represent a category of moral influence. A capacity is the
potential for a way of effort. The effort ability is induced by our willing intention into
manifestation. Our capacities and inductions act on our experience to create the power of
our manifestation. A trait is a qualitatively transformative element in our experience.
There are many, many words that discriminate traits into semantic classes. The name of
the class is the closest approximate conceived word that is chosen to represent that trait
qualities and transformative abilities. There are many semantic descriptors of human traits.
The following is an alphabetized list of human traits. Each trait could be normed by many
conventions and could thus be listed as virtues and vices. The list can be polarized into
“opposite” traits; They could be hierarchied by their influence on the experiential field;
They could be categorized by their statistically normed tendency to disturb fields of
awareness. They could also be categorized by their truthful correlation with the personal
manifestation. Humans have a vast list of traits far beyond these semantic labels. The list
is alphabetized to symbolize the arbitrariness of the norm of presentation of human traits.
[Traits of Human Experience]
Models offer a way of organizing our conceptions to further gain insight into the
relations of the parts to the whole. Traits, as thematic capacities that are induced into
manifestation can be categorized by their thematic qualifications. Traits could be
categorized for our convenience to behold their pattern. The pattern can be then
represented by the model chosen. This model of experience organizes awareness into
fundamental spaces of perception, conception, comprehension and volition. Capacities
occur in each of these spaces. Our will can guide these capacities into qualitative
expression and towards further potential fulfillment. We have the potential to tune into
wiser ways and higher levels of fulfillment. We also can deviate into ignorance, stupidity,
foolishness, abuse and deceit. Let us next focus on those intentional thematic patterns
that induce concordant thematic patterns in the resonant fields of human experience.

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268
Wise Ways to Tune into the Quality of Life

Tuning our Fundamental Way

In this study, we speculate on how and why one can gain skill in cultivating
experiential and expressive states and transformations that are especially valuable and
truthful. Wisdom is the thematic pattern of successful applications of appropriate
capacities to skillfully manifest a valuable or meaningful state. Wisdom is the trait, that is,
virtue, of cultivation of our awareness into strong, clear and fulfilling ways of
harmonizing experience. Since wisdom is the success of our well intended capacity, it
occurs wherever there is a potential for intentional capacity, which is throughout every
field of our awareness that can influence a state parameter. Wisdom is the qualitative
experiential field resonance generated by knowledgeable, skilled and intentional
cultivation of the field itself. Wisdom is expressed through the disciplined care we give in
learning, practicing and persisting valuable traits.
The capacity to be wise in an endeavor implies an accurate perception, conception,
comprehension and volition. It also implies the moral ability to coordinate experience in
ways that are encouraging to further meaning and value. The more capable the capacity
and the more willing the inductance, the “higher” the potential quality of the resonance
and “more stable” the experienced resonance field. Integrity is the willingness to apply
one’s capacities in a truthful and valuable way. Wisdom is the successful cultivation of
our integrity, capacity, and inductance as expressed in the qualitative power of the
manifestation.
This particular chapter will focus not necessarily upon the developmental
evolution of positive and negative experience, but specifically more on the principled
excellences that are potentially capable of being achieved at a stage of development. And
this particular study will not particularly focus on the many potential developmental
aspects of quality and truthful experience, but on the potentially successfully developed
and cultivated states and their excellent transformative capacities. This focus now is more
on the general topological and topographical characteristics of excellent experiential fields
and their potential states, than the specific details of a personal terrain.
There have been many books on a dogma of how and why to improve the quality
of human experiences. This is not one such writing. This is a writing that describes how

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and why humans experience value and meaning. Humans comprehend through models
and the goal of this writing is to help us comprehend a model of wisdom and fulfilling
experiences that are likely and possible. We conceive resonance through our conceived
congruence with the models we evaluate them by. Now we can give more description of
the resonant field itself, and the principle fundamental trait qualities (capacities) of multi-
dimensional experiences and expressions that are navigating towards a more valuable way.
The description is in the form of experientially operational signs and symptoms that
accompany the experiential paths of excellence.
The paths we tread occur within the boundaries of our experience. The potential
excellent paths represent potential intentional directions from the context of the here-now
space. The field of the bundle of vectors that represent the many excellent ways to
proceed from the here-now is called the field of dharmic potential. The most excellent
and fulfilling of these paths is our dharma. Experience is impulsed forward in a
karmically predisposed tendency to proceed with a certain conditioned inertial directional
tendency. Intention can positively influence the momentum by motivating towards a more
congruent solution path. One’s dharmic geodesic is the wisdom path from the here now
to ones most graceful, fulfilling and meaningful experience and manifestation potentials.
Resonance occurs when intention aligns in phase, the personal karma with the dharmic
geodesic and a truthful/meaningful event is manifested.
Our particular resonance and our particular dharmic geodesic are attached closely
with our particular karmic tendencies, our personal capabilities and intentional willingness.
These synchronically meet in the here-now context to influence the next movement
forward. We will now contemplate on the harmonious synchronization of these
experiential resonances as a person aligns their karmic tendencies with their dharmic
geodesic.

Prenatal Attunement
Principle: The wisdom of the parents is to provide greatest prenatal
opportunities for an unborn life and this begins with the intention of the conception. The
truth and value of the parents and their relationship set the impulse that sets the unborn life
into qualitative motion. A life is especially blessed when their parents have integrity, are
truly in love, and accommodate well for their child.

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 To date, humans have not verified the moment of conscious awakening in the fetus.
Experience is probably mostly vegetative as we first form, transform, develop and
transform. Early fetuses probable sense without necessarily perceiving the sensation.
They are the sensation. Development seems to move from complete attachment of the
awareness to the objects sensed as being the actual real object. Humans mature through
early phases of complete self-absorption and direct perception of the object with minimal
representation. Conception, comprehension and volition are premature at this point.
Infants learn by observing their sensations. Perceptions are their primary experiential
states in fetal and early infantile experience. The fetus reacts reflexively to most of the
stimulation.
The parents, however, do have conceptions, comprehensions and volitions that
influence the attunement of that child towards fulfillment. A seed that is planted with
care and intention to construct a beautiful life predisposes a force of conditions onto that
child. A child conceived accidentally to an uncaring parent who may be abusive and
neglectful has a motivational predisposition to fail to thrive. Infantile failure to thrive can
occur from genetic and physical causes, and can also can be influenced by psychosocial
failures of care.
The moment of birth is traumatic for all creatures after being squished through a
tight space from a secure womb into as cold world. The infant is faced with the harsh
reality of the world as it is: painful, lacking and relentless. To live is to be born into
suffering; and to be comforted by those who care. Care can only temporarily bring relief
from the relentless need to eat, be warm, poop and pee and cope.
Each being is born with a certain degree of sensitivity based on the hardware and
software available. We each have sensory thresholds to demand our attention and those
that need our attention. Infants learn to become aware of objects outside their body. Alert
and aroused perception is a skill that we develop and each of use develop skills in our
sensory awareness based on our given apparatus and predisposed style of attention. Some
infants are temperamentally more focused and others more distracted. Healthy infants
pursue the objects of the world. Some do so more intensely than others. Others are more
cautious.
Healthy children are born with temperaments that will influence and be influence
by the care the get. Children can develop to become adaptable, flexible, task oriented.

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They can be highly reactive, fussy and feisty, non-accommodating, nor assimilating. They
might be very intense, annoying, distractible and moody. They might be calm, sweet and
cute. Babies are cared for in the context of their body, temperament and home. This sets
the stage for their development. Wiser parents learn to effectively care for their babies
and encourage trusting, secure and comfortable children.
Mammals, including humans, have a nesting instinct when they are pregnant. The
mother will usually get anxiety unless her nest is satisfactorily comfortable for birth and
childrearing. The environment is preferred to be safe and reasonably private from
strangers, protective from the elements and other creatures, fresh and comfortable. A
pregnant, delivering and postnatal mother is vulnerable. Birth can be a beautiful
experience, painful though it might be, for all involved. The wise parents come together
in love for the purpose of creating a beautiful life and family together. Birth brings these
commitments to the forefront. How a family prepares for birth is symbolic for their moral
way. Crisis can precipitate or bliss can be had as a new life comes into the world.
The commitment of the parents sets the moral stage for the child to be. The are
many reasons to conceive a child and sometimes reason did not play a role. The most
blessed babies are those that are born from the love of caring parents, committed to
helping that life thrive wholesomely. Parents are at different stages and places and in
different cultural contexts. Things happen and commitments transform and the love-
commitment dream seldom manifests as hoped. Despite the parents being single, married,
gay, whatever, the important thing is that they actively care for the needs of the child and
help her to thrive. The behavior they model is the context for the developing child.
Behavior can be constructive or destructive and the parent’s behavior set the moral tone
for the child.
Children eventually learn how to correlate their experiences with objective and
social norms. They have to early on, learn how to cope with their internal sensations and
their temperamental dispositions more directly. A child brought up in a peaceful
environment, in a peaceful family and culture, with economic and political stability, and
cultural depth is more encouraged to have a stable equilibrium. Some cultures especially
cultivate stability and resonance as a cultural norm. Other, and most heterogeneous
societies have lost sights of the peaceful states as part of the norm. The norm may

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actually be more hectic, driven, unsettling and uncomfortable. Peace is not something that
most of our parents have modeled for us.
Peace exists in an ideal world, but not in the experiences of most people and
cultures. Peace is none the less, a state of experience and society that each of us long for.
Young children especially thrive in more peaceful and stable environments. Hateful,
aggressive, angry, moody and stressed environments stimulate the child to be more
conditionally reactional to stimuli generalized in these ways.
A child’s ability to appreciate and maintain calm abiding as a resonant field state is
tuned by the resonant field of the parents, the family, the culture and the environment.
These qualitative influences set the tone for the child to be comforted by. Some kids are
mort comforted and others more agitated. The early temperamental influences are
contexted by the qualitative field states that the nest provides. Security and ability to be
calm are essential traits for the wisdom path.
A parent hopes to encourage enthusiasm for exploring the world, to recognize the
dangers that exist for what they are, and take course to avoid them; and to pursue a path
that is curious, creative, deep and true. Children crawl, trip and fall and embark on the
long journey to driving their vehicle masterfully. The child’s egoic tendency try harder or
not try again upon failure sets a fundamental trait tendency pattern for attempted
operations. This tendency may be conditioned by the family’s reaction to the infant’s
exploration and failed attempts. The family’s team interaction influence the conceptual
development as the infant becomes a young child.
The wisest way for a parent is to gain skill in raising children. Unfortunately,
many parents are clumsy in their childrearing as their newborn child may be the first child
the grownups have ever held in their life. Parental wisdom does not come that easy. It
usually comes around grandparenthood, when we can witness one or two full generations
of cause and effect of techniques to discipline children. The particular discipline
technique is not as important as the result, which is a more valuable and meaningful
experience. Parents in the midst of the stresses of daily living, often loose sight of the
goal of parenthood. Parents often remain in a reactive stressed state moving from
disequilibrium to disequilibrium.
The particular personality styles and traits of those influencing the early child
condition the stylistic developmental context of the child. The child copes with the issues

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at hand and the fears of those that they can conceive might come to be. As a child comes
into conception, the conceptual styles of the elders influence the architecture of the
conceptual structures. Parents and siblings who are deceitful and abusive and fear
provoking, influence the experiential fields of those lives relying on them. A thriving
childhood is contexted by the care that one gets.
Amongst all the difficulties and deceptions, there must be some love and trust.
Indeed, most children have the opportunities to learn a trusting and secure way. Some
children have an exception skill in being more trusting and secure. They maintain a
peaceful contented state and learn reliable and clear signals and response patterns that
solve their needs. A child will eventually learn how to gain self-control and to meet their
own needs. For their time being, they rely on others to survive. These others set social
norms and model behavioral norms. These set polarizing standards for the developing
egoic norms. The deviation and brilliance of the norms presented, deviate and illuminate
the child. The familial karma, so to speak, is the weaved family norms into the fabric of
the egoic norms. The family karma is the qualitative impact of the family influences
conditioned into the experience of the child.
The family karma attuned towards the good and actually fulfilling helps the child
to tune into a less illusionary or delusional way. The qualitative dynamics and
transformations of the family influences conceptual frameworks, semantic logic and
coping styles of cognitive reaction that are functional and more true; or dysfunctional and
less true. The commitment of the family to truth and meaning, to transformation with
integrity and in congruence with the real or valuable, is the family’s Q-factor: how well
their family karma attunes with their family dharma, their most thrivable way.

Tuning the Body

The first task of the young person is to learn to work the vehicle she has control
over. The control is at first mostly a passive control and soon a more active control.
Control of the body is based on a feedback mechanism between sensation and intention
and the actuators of the body. The body has many actuators that are tweakable by the will
from quite a young age. Each stage of maturity brings different potential physical
capacities. All the volitional capacities begin their development as soon as we find that
volitional space in our experience. The space might be the wiggle of a finger or toe; or it

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might be a tune into a sound or sight. Human are bounded by the potential capacities they
have and the opportunities they have to experience and express them. The space has to be
made available or we have no opportunity to occupy that space, yet we also need the
capacity to behold the space, occupy it, and transform it.
A healthy infant explores the environmental objects curiously, cautiously and
openly. She requires control over her body to further engage and transform objects. The
child will learn to reach out, grab, lift and orient the head, and eventually to sit up, crawl,
coast, walk, run and climb. Eventually, the child can perform complex purposeful
movement with fine and gross motor skill competence. The goal of early childhood
physical development is to have a well nurtured, resilient and capable body that responds
to the commands of the child. Most of the early commands on the body are clumsy due to
unfamiliarity. Every day for a young child brings a new level of familiarity with driving
the body. Eventually, a mature adult creates her own opportunities.
Humans have proven themselves quite skilled in using their bodies. The body can
be used for self-regulation, pleasure, for utility, for sport, for art, for play, for learning, for
teaching, for communicating, for sustenance, for procreating, for making a fashion
statement. Humans have gained skill and capacity in all these ways of using the body.
The body, however, needs to be respected and cared for. An uncared for body degenerates
easier. One can gain insight into a person’s general capability of respect, by the care that
they take for their body. The actual care is more important than the appearance of care.
Much of modern cosmetics is used to glamorize the body so as to make it appear more
cared for.
All physical vehicles degenerate and require some degree of preventive
maintenance. The congruence of the intended effort to physically care for ourselves with
our need to do so, will influence our rate of decay logarithmically. It takes a self-
respecting skill to move the body in the ways that encourage better functioning in the long
run. A person must learn what makes their body function the best, in the short and the
long term, and they must learn what activities to avoid that especially add injury, pain,
fatigue, or dysfunction to the body.
Every body needs food and exercise to thrive. Each person explores ways for
meeting physical needs and eventually habituates into a pattern that allows survival with
minimal inconvenience. Wise patterns of self-care are those that successfully work to

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bring about value and meaning, most of the time with enthusiastic effort. Excellent health,
hygiene and sanitation habits that encourage the healthiest of lives takes a disciplines
effort, sorting through a lot of misconceptions, and avoiding personal sabotaging. The
principles of excellent health and longevity are not a prenatal knowledge we are born with.
The principles remain obscured by superstitions, pseudoscience, personal preferences,
desires, and defense mechanisms.
A healthy body has a vital sense of energy, that obeys comfortable biorhythmic
cycles. The body is tolerant of the weather conditions, pestilence, hunger, and existential
abuse. It has a the genetic raw material it needs to survive for decades and can learn to
crave the most efficient fuel for it’s metabolism.
Principle: Human bodies maintain health and longevity through discipline
according to careful nurturing, strengthening, coordinating, and desiring habits and traits.
Principle: Human bodies tend to be offered better physical experiences by
avoiding weak and inappropriate discipline to poor nutrition, abusive or negligent
movement and experiences, and general physical disrespect.
Principle: Survival and quality of experience is enhanced by an effective body. It
is possible for most non-diseased people to be extremely healthy by disciplining the body
according to healthy principles.
The wisdom path is the proper discipline according to the proper principles. The
wise path of physical health includes the proper discipline according to the proper
principles of physical health. This path may also include an encouraging environment, an
encouraging unconscious, encouraging genes and encouraging fates. Many other factors
play a role in our physical health beyond our will, but the will is the motivating force to
move and maintain the physical body into excellence.
Humans often practice various behavior patterns and test moral theories for their
ability to be valuable or meaningful. This is very clear on people’s path of physical
discipline. People can be rigid or flexible in the particular style, styles very and transform
and they search for congruence with the principled goals they are aligning with. People
distort their congruence readings when they have conflicting motives. These justifications
help their egoic structure to remain more stable, even in times when the people are acting
in ways very incongruent with the physical well-being.

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 People risk their body all the time. Every time we get into a car or airplane; or
walk down the street or drunk alcohol or take drugs or eat destructive foods or perform
dangerous sport or job. We judge the need to care for our body against time resources,
our tongue’s taste, our thrill seeking or economic need. These practical considerations
overwhelm the wise decision to care well for the physical body.
Principle: The wisdom path includes behaving with virtuous activity balancing
other virtuous activity; (not only balancing our vices). The wisdom path avoids the
results of vices by avoiding attaching to vicious activity at the moment of choice.
The wisdom path hopes to cultivate into the very desire nature, good health habits
so that the awareness will tend to reflexively and intentionally desire healthy physical
ways. Health is not the only goal of the physical body. The body can used for purposeful
activity. This purposeful activity can influence objects and events into valuable and
meaning patterns for the involved experiential fields.
Principle; The wisdom path encourages using the body in ways that increase the
quality of experience. This is done through self-care, caretaking, sport, art, craft, and
utility.
This study could go into the details of the many physical talents that people are
capable. The list is vast and the book, some other. Physical talents can be also potentially
very harmful both emotionally and physically. Skiing, for example, is very challenging
for the long-term health of the knees, ankles, shoulders and back. Many an athlete or
performer or laborer had to sacrifice their physical health or comfort in their activity. The
wisdom path would include choosing physical activities that respect the body and its
integrity.
The wisdom path is not just a talent, but a skilled technique motivated to succeed
in an endeavor. The more intelligent we are, the more we can comprehend the multi-
causal processes and complex linkage of ensuing results. Once we are clear on the causal
linkage, we have the self-promoting or self-defeating choice to create or pursue an
opportunity. Awareness can pursue the wisdom path of constantly discriminating the
momentary meaning into the perspective of the integrated big picture (at least as big as we
can conceive) and can strategize a discipline that will most insure success. Intention is
always speculative; wisdom, is the least foolish of these speculations.

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 Principle: The body must be alive to function; The body must function to perform;
The performance of virtue or vice needs an alive and functioning body. The wisdom path
encourages wise survival skills.
Some cultures have learned how to make surviving easier. Survival does not need
to be easy and is sometimes quite hard. The wisdom path would include the survival skills
for the scenes one is likely to finds oneself. Survival is not often the issue for a mature
adult who has figured out a way to survive conveniently. Humans have higher
experiential resonance when their basic survival needs are met and not threatened.
People tend to survive better in more cooperative and fruitful social and ecological
milieu. The wisdom path seeks congruence with other like minded fields of awareness
with integrity, and cooperatively pursues economic sharing of the burden of survival.
Likewise, the wise person seeks to know the details of how to effective tend to the terrain
of their own physical needs. First they need recognize the conditions of the terrain upon
which they play.
The body has needs and a way. It functions according to physiological parameters,
subconscious drives and our intention. We can align our intentions to tend to our physical
terrain, like a gardener who knows to soil conditions by tilling, weeding and amendments.
Our cells, organs, and organ systems are the physical terrain in which we dwell and
deliberate control. One can learn to use ones heart and lungs and kidneys and brain and
intestines and liver and muscles and bones and skin and senses. One can learn to use these
are excellently and negligently as well. The wisdom path becomes familiar with the
physical terrain and learns how to obtain the resources available to it.
This means that awareness learns to know the eigenstates of the internal states and
eigenfunctions of the internal capacities and to have the self-regulating ability to adjust
towards meeting the physical need. Awareness must have access to the memory of the
proper equilibrium state to judge the properness of the now state. The person must have
the potential capacity to perform the function successfully. Eventually we develop our
own insight into our eigenstates and eigenfunctions. Events occur when we do not know
an eigenstate or eigenfunction and must make educated guesses on their control points.
These unfamiliar events could be either internal or external originated. One might
tune into a bodily process and not know what it is, nor whether it is good or bad. A lady
in late pregnancy might be in this predicament. Nonetheless, people look for familiarity

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and compare unfamiliar present events with those that match most closely according to
important time-space-meaning contextual considerations. The wisdom path builds a
strong repertoire of eigenstates and eigenfunctions, and develops the capacity to skillfully
self-regulate and adjust the body accordingly. The body has many parallel functioning
systems that seek to maintain the equilibrium of the body. Homeostasis is the name for
the physiological equilibrium that each system of the physical body seeks. If the
equilibrium is healthy and fully functioning then the overall system achieves physical
resonance.
[physical systems and their homeostases]
The wisdom path aims at this resonance and encourages the cultivation of
capacities that support it. One can learn how the body works and works well by being
interested in such things and aspiring to do so. It really helps to have encouragement from
the environment and social influences if the aspiration is easily distractible. The will to
become strong and healthy and to take physical care is an aspirational symptom of being
on the wisdom path. Healthy and vigorous people usually excel in this discipline, others
can maintain health despite their unhealthy vices.
[Signs and Symptoms of Wise Physical Discipline]

Tuning Our Awareness

Before we explore the skills and capacities available to awareness, let us first focus
on the cultivation of the state of awareness itself. When attached, awareness takes on the
characteristics of that which it is engaged with. The field state of awareness resonates
with the other field spaces it shares. Perceptions, conceptions, insights and actions can
convince awareness of disturbance and unrest. Awareness has a resonant state when is
minimally attached to objects and a states when attached. When awareness is not
attached to objects it is either in distraction, oblivion, or is remaining undisturbed in its
fundamental tone. Most people experience awareness without attachment only
haphazardly just before falling asleep, or after a head injury. Yogis purposefully cultivate
the disciplining of the de-attachment to the thought-forms do that they can remain in their
essential experiential nature.
It is possible for humans to remain in awareness without object attachment. We
concentrate selectively all the time, and can remain aware and at peace. It is possible for

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awareness to behold objects without allowing a disturbance to the awareness, but most
people are not skilled enough to do this. Humans habitually continue to engage, attach
and release objects in disturbing ways. The wisdom path encourages the cultivation of a
field of awareness with the highest resonance of quality and meaning feasibly capable.
The field of awareness itself, a priori attachment to objects, can be lackluster, foggy, dim
or clear, brilliant and alert. The field tendencies of awareness can be like floating on the
turbulent sea with a tsunami coming, or on a calm day with no worries. Contentment is
the name for the state of awareness when it is satisfied in and of itself. Contentment is the
state of no needs, no wants, no desire. Contentment is the aware state of peacefulness and
self-satisfaction.
Principle: The wisdom path encourages the cultivation of contentment as the
default resonant state for awareness.
Awareness’s desire to possess an object is proportional to the potential disturbance
of the resonant field. Possessiveness is often at the root of attachment. Desire skews us to
see the object with glamour and distort its value and meaning accordingly. Anger and
hostility occur when a person does not get what they want; Jealousy, greed, lust revolve
around a possessiveness. The other disturbances come from the don’t wants, the
avoidances, the denials, the moving away from an undesired object.
Objects with neutral effect on our desire-repulsion attachment are helpful for us to
realize that it is possible to engage with objects without attaching to them. These objects
can still disturb us, but attachment was not the root of the disturbance. Objects with
enough impact will call our awareness to attend and engage to the disturbance. Neutral
objects do not cause much intentional disturbances, while most attachments are intentional.
To self-reflect back onto itself without using an object to do so, is a difficult task
for awareness. Many people use objects to train awareness in ways of attaching and
releasing that are not disturbing, and even are contenting to awareness. Awareness does
not need to have reflection to sense itself, because it is, by its nature luminous. Even after
the withdrawal from attachment to all sensory input, all conceptual input, all and any
object on the screen of awareness, awareness can be aware. Awareness, free from all
objects, itself is a state that is available to itself, but this awareness becomes existentially
cluttered by the day in and day out sensations, babble, fantasies, dreams, behaviors it
engages with.

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 The space between the thoughts and feelings and perceptions can be elongated,
relished, enjoyed far better than a good wine. Awareness, when established in its own
fundamental nature, has truer response potential when harmonizing with impacting objects.
Most people are far alienated from their own fundamental awareness. They identify their
fundamental awareness with the objects in the dimensions they dwell most commonly.
People confuse their essential experiential nature with a set of qualities or images that
represent the essential nature. When asked where they live, people commonly you their
street address. They forget that it is on this planet, in this solar system in this galaxy, in
this galactic system in this part of the universe. Where do they actually live? Right where
they are aware, here-now.
Principle: The wisdom path encourages awareness to identify with its true
fundamental nature as being aware. Then, the need to possess an object will not compete
with the essential value of awareness.
False identification of awareness with identified objects is a special neurotic
tendency of awareness. How we orient our identification is critical to our evaluation of
our experience. If we mis-identify our own self as something other than it really is, then
this will set personality off to a skewed orientation from the get go. If the person
identifies themselves with an remembered image of themselves, a concept, an
understanding, an appearance, a behavior, then they have mis-identified themselves. The
egoic matrices are those functional qualities that we identity as that which we possess with
the boundary of “me”. The eigenvectors of these egoic matrices set the bases for the egoic
frame of reference. Awareness typically identifies itself with those egoic matrices and
orients the frames of reference as such.
Awareness can go about its business without attaching an orientation and metric to
the field. From the egoic frame, the local field is appreciated as “Euclidean” that is,
experientially familiar and seemingly undistorted, coordinate system. But awareness need
not identify with the egoic references, it can take the object for what we comprehend it to
be, referenced closely to that meaning and value; not just what the object means to me.
Principle: The wisdom path recognizes the egoic tendencies conditioned into
experience and encourages aligning of the identity reference points to the basis of our
most essential awareness and our comprehension of the reality of the object at hand.

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 Every object is interdependent on many factors and is only conveniently called
“an object”. An object is many objects; a scene is many scenes; an event is many events.
This includes our “awareness” as an object, it too is interdependent on many causal
linkages and its boundary is vague. Even awareness, itself as “an object”, may be
independent of a unified “essence”. Awareness is our field of awareness and it can be
referenced, but it is not necessarily an independent “entity” like a “soul”. It may be
simply “the space of awareness”. We may not know our true essential nature, but we can
certainly learn to recognize mis-identities.
We must be conceptually prepared for the possibility that nothing is at the heart of
awareness. Awareness simply is that, awareness. Awareness need not necessarily have
substance. To have substance implies a mass, i.e. an object. There are two types of non-
objects – subjects and void. The void is the kernel, the null space of all subjects and
objects. Awareness appears to be subjective. Objects seem relative to awareness.
Awareness has the ability to perceive, conceive, comprehend, will and capacity to
instigate change. We semantically refer to awareness as the heart of “me”. Awareness
seems like the subject of the objects, the space that attends to the subjective existence of
the objects. Mental capacities seem to be dependent on the physiologic and subconscious
factors as apprehended in the space of awareness.
Is there a subject, an entity, a being at the essential core of awareness beyond the
mental faculties. Yes and no. Awareness itself is a mental faculty. Awareness seems to
turn on and off based on physiological parameters as well. Awareness is a qualitative
appreciation and discrimination
Awareness can be fresh, alert, arousable, a worthy template for good memories to
begin. The space can be influenced by so many factors that it is inherently confusing for
awareness to discern the real from the apparently real. Awareness can also simply become
aware of the information without attaching a feeling or attitude onto the information. This
minimally deviated state of awareness allows for more accurate inference. Logic started
from false premises is skewed from truthfulness, especially if the primary premise and
rules of logic are skewed by the frame of awareness. Likewise, inference begins with the
awareness of the objects to be transformed logically.
Much of experience occurs with the direct perception of objects without
attachment of positive or negative force fields onto that object. Objects of familiarity or

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unimportance do not project such a field influence on objects. Although we may not be
certain as to the objects true identity, identity may not be an issue. We assume enough
certainty as to accept the objects existential reality without necessarily identifying and
conceptualizing, etc., the object. We can be very well correct in our experiential
assumption of reality.
Principle: The ability to accurately be aware of objective reality is a valuable trait
on the wisdom path.
The self-tuning of awareness requires a certain degree of this ability to be
experientially accurate or else the fundamental resonant field can wobble way out of line
with truth by awareness’ failure to apprehend an accurate input of reality.

The Tuning of Perception

Many of our perceptions seem to accurately reflect the external objects they
represent. This is required for our very survival. We could not survive in this would
without perceptions that are isomorphic with the world they represent. The degree of
isomorphic congruence of our perceptions with reality is the perceptual Q-factor. This is
the integrity of the perceptions to be true to the sensations and the objects that they
represent. Extraceptions are thus dependent on sensation, objects of sensation and our
awareness of them. The ideal perception would correlate faithfully to the actual qualities
of the object that is perceived.
Principle: The wisdom path encourages the accurate and true representation of
objects sensed from the within the body and from the outside world, i.e., a high perceptual
Q-factor.
Our perceptual talents are strongly influenced by our neurological capacities. The
sense organs, nerves, chemicals and brain contribute to our sensation of an object.
Excellent sensation ability includes the ability for both discriminating fine differences in
the qualities perceived, as well as perceiving the spatial-temporal-causal contextual
relationships involved with the object. Perception develops specialized talents in certain
discriminative and associative abilities. Perceptual differentiation and integration occurs
even before the conception of such. We perceptually identify the identity before it is
conceptualized as an identity. We can see and hear and taste etc, difference and similarity
directly in the experience of the perception itself.

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 Some people are especially talented in one type of perceptual skill. A child with
perfect pitch can easily identify the distinct pitch of different tones. This perceptual talent
is similar to the many potential perceptual talents that children have. Often when one
perceptual field becomes so expanded and familiar other percpetual skills are atrophy
through neglect. The kids with perfect pitch often wear glasses to see better. These
perceptual talents can be influenced by enthusiasm, societal pressure, and personal need.
The ideal perceptual capacity would include the ability to perform specific and general
perceptual skills.
The ability to perceive an object is not the same as the ability to remember the
associative details required for comprehension. Many creatures, including ourselves,
perceive without associative rememberings attached to the object. We can perceive
directly, the object and its immediate relations. We can also perceive the object indirectly
through representation, inference, comprehension, and investigation. Perceptual integrity
is dependent on the direct perceptual ability as well as the perceptual attachment and
engagement style. We directly perceive the truthfulness of our perceptions and we also
can consider and evaluate the accuracy of the apprehensions our perceptions. We rely on
this ability.
Some of us are especially clumsy in the perceptual ability to engage with objects.
Dimly lit consciousness, poor sensory resolution, distracted attention and environmental
obstacles keep awareness from perceiving the true object. A talented perceptual ability
would set a clear and undistorted perceptual field for conceptual operations to be faithfully
induced.
Principle: The ability to perceive accurately and skillfully promotes the least
future perceptual distortion tendency upon beholding objects in the future. The wisdom
path encourages the cultivation of the person’s perceptual capacities so that future
experiential states remain the least distorted and most true.
Thus begins the attachment point. Once an object is perceived, then the
conception and comprehension of it is possible. And so is the misconception and
miscomprehension of it. Negative attachment distorts the amplitude and or the perceived
image structure. A person is likely to miscomprehend an object if its is mis-perceived.
Good and accurate perceptions may not make us wise, but the wise cultivate good and
accurate perceptions. This is done through mindfulness.

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 Mindfulness is the careful attention to the details of a field of awareness like
perception (or any subfield of awareness) to especially discern the value and truthfulness
of the experience. Mindfulness is our sense of what is and what is not. Distraction,
oblivion and deception are the opposite of mindfulness. Focused, alert, insight is the way
of mindfulness. Perceptual mindfulness is the immediate evaluation of the realness and
quality of a sensation and its relational context.
Clarity of perceptions is an essential talent, for it sets the template for clearer
memories. Memories of objects and their transformations become the evaluative standard
for the egoic frame of perception. These memories are offered by our subconscious and
are conditioned by past attachments. The attachments can weight the values of the
perceptions. Clear and accurate perceptions foster clearer memories. Focused attention
and alertness do as well. Enthusiasm, courage, and curiosity also foster clear perceptual
capacities. They encourage awareness to attend, concentrate, and relate well.
We have a reaction to the engagement of awareness with an object. That reaction
is a result of the impact of the object and our capacity to react. The reflexual reactions can
be habituated into a controlled sequence of reactions. Perceptual scanning, studying,
attending, looking, listening feedback and feed-forward information for further control.
Perception has innate heuristic abilities to learn how and why to scan for meaning and
value. Awareness learns how to scan better, more accurately we deeper relational insight.
Musical perceptual ability is one example of the integrative ability of awareness to
perceive complicated relations of tones. Over time, musical ability can grow into a
sophisticated perceptual talent.
People can gain talent in perceiving accurate and well-valued etheric and astral
intraceptions. Etheric intraceptions are those perceptions of the body and its force fields.
Astral intraceptions are those sensory like inputs onto the filed of awareness that has no
objective origination. An imagination should be perceived as a fantasy and not
misconstrued for something else. Our intra-psychic sounds and sights can be vivid or dim,
disturbing or enticing. They too carry the power to influence our attachment. We indeed
have attachments to feelings and words and images that emerge from our contact with
subconscious or bodily sensations.
The intraception can also correlate or not with the object it represents. Etheric
perceptions are dependent on sensations of bodily origin. Thus etheric perceptions can be

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accurate and vivid and representative of the bodily sensation it has as an object. Astral
objects, however, do not have a real objective correlate. They do, however, have an object
that has subjective perceptual value and meaning. Astral objects seem to have a life of
their own and can transform with our without out attention and intention. Astral objects
have qualia and experiential force, but they do not have objective substance or mass.
Astral objects are most correlated with memories of objects, although they can be
imaginative and procreative. Astral reactions are triggered by intraceptional and
extraceptional cues as attached tags of feelings, thoughts, past experiences, semantic
representations. These tags weigh the perception into their evaluative bias and skews the
perception by the astral associative tendencies. These associative tendencies influence
how we perceive the object. These are our imaginative karmic tendencies.
The content of the astral perceptions can also be valuable or not to awareness. A
feeling has the potential to move us deeply, qualitatively, driving our future perceptual
evaluation. Attachment is usually based on our previous encounters with a similarly
perceived object and the feelings associated the object. Attachment is the tagging of a
representative force of the past onto the present as a pre-perceived perceptual notion.
Our attachment style determines much about our experience. Healthy attachment
styles encourage ways that enhance the perceptual and conceptual mental processes.
Attachments can foster wholesome or unwholesome repercussions. Attachments are a
necessary part of certain cognitive processes, especially conceptualizations, for they set
the egoically-normed direction for the qualitative vectors of the conceptual tags. Our
conceptions of objects are based on our identification which are based on our perceptions
attached conceptual tags. The way of pursuit, engagement, attachment and release of the
object will further encourage a conceived similarity. Personal styles of coping with our
feelings, thoughts, bodies and the world develop as we breed attachments.
Principle: The wisdom path encourages healthy ways of transforming experiential
objects using attachment only as a necessary means to wholesome ends. Perceptions and
conceptions and their attachments are sometimes a necessary means to comprehension.
Once rightfully comprehended, one does not need to be attached to conceptions or
perceptions. Insight need not be attached, and often offers a way to behold free from the
burdens of attachments.

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 A wise person looks for ways to encourage healthy attachments and a mindful
detachment through insight. We have to see and correlate our way and its repercussions
and learn to insightfully witness the values and meanings of our perceptions and
conceptions. Perceptions and conceptions and comprehensions are not truth, only truthful
representations. Therefore, attachments to them as if they were real and true, are
delusional. Mindful insight helps us to discern this.
Perception is a big subject. There are many types of perceptions and therefore
many types of perceptual skills. Perceptions open the door to the expansion of the space
of awareness. The boundary of the space of awareness expands when it beholds. Input of
new information is a space expanding phenomenon. Technically, peering into a telescope
expands our consciousnesses into the heavens. We may not know the “truth” of what we
behold, but we can direct our awareness to those objects and witness, their qualities and
transformations.
Some perceptual skills involve the talent of being curious. Curiosity urges
awareness to pay attention. The necessity of problem solving also urges awareness to
learn ways of observing perceptual phenomena. Awareness gains skill in particular ways
of observing phenomenon and has a base talent of a priori ability. Some perceptual skills
are task specific: Catching a baseball, shooting a basketball, playing music with others,
the list goes infinitely on. Some skills are meta-skills, that is, they are skills that focus and
encourage other skills. The skills of learning and teaching, and contemplations of the
wisdom path, these are meta-skills.
Principle: The wisdom path encourages the development of those perceptual skills
that are coordinated with the wholesome intentions of the greater moral goals.
We have the opportunity to perceive our feeling before we conceive them. The
feelings, as perceived, can be painful or pleasurable or neutral. The feelings, as conceived,
are the attached recognitions and implicated tags onto the perception. Misperceived
feelings are often misconceived, however there are many other reasons for misconceptions.
Many feelings are misidentified. The experience of a racing heart from a cardiac
arrhythmia could be misidentified as apprehension or anxiety. The cause may have been
the cayenne pepper that was in the hot sauce of the burrito; the cause could have
experientially been mis-identified as a comment from the person’s wife who he was

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talking to. The feeling of physiological events are often misconceived by awareness
because of conditioned relational conceptions that inertially accompany the perception.
Some feelings are especially negative and bad. Chronic, severe pain, grief from
the loss of a loved one, feelings attached to memories of past negative events—these
seems to be intrinsically destructive to the thriving of that live. Some perceptions just hurt
and that hurt is not good. Some hurt can motivate us to care better.
Emotional feelings can be extremely sensitive and quick triggered, or dull and
clumsy, shallow. Emotions can also be pleasant. This pleasure entices awareness to
orient the volitional capacities towards obtaining more pleasure. Emotions are the great
triggers of conditioned response and are potentized by their level of attachment to their
conception. The conception is the egoic attachment of want onto the object that charges
the object with a desire. This desire will employ our effort to fulfill it. The conceived
effort to fulfill a desire is often the fundamental source of misconception from the feeling.
Principle: The wisdom path encourages emotions that feel good and that are
comprehended to be wholesome and constructive. Attachments to misconceptions of
feelings often lead to enhanced suffering. Accurate insight into the origin, manifestation
and transformation of the feeling leads to relief of much of that suffering.
Feelings are also part of the social milieu. Even though we experience feelings
privately, they have great value in the world, economically, socially, and politically. I
could hurt your feelings, and this could have grave consequences. I could hurt you
because of my feelings induced into your resonant field and causing disturbance. We
develop a moral obligation to control the experience and expression of our feelings.
Because of the ability to influence other people’s experiential fields by our emotional
resonance, we can induce feelings into others. Our anger is felt by another as is our
kindness. Therefore, if we are devoted to harmlessness as an ethic, then we are devoted to
encouraging wholesome feelings.
Some feelings feel good now, but have grave moral consequences. Social
convention prohibits behaviors that stimulate certain feelings. We are not socially or
legally encouraged to masturbate publicly in the grocery store so that we could feel the
desired orgasm. The pursuit of stimulating our feelings has many rules to obey. A
wholesome pursuit of wholesome feelings that has wholesome consequences was
probably really wholesome as conceived by the person.

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 Feelings are not just feelings, but cultivated lineages that we endear and engender.
We learn to cultivate specific feelings by attaching their generation with certain behaviors,
places, times, or object. These feelings can get out of control or remain in control. The
conditioned attachment itself becomes a drive to be quelled. Many obsessions and
compulsions are seeded on a feeling or emotion that is avoided or pursued. Feelings
pursued without control gets people into big trouble quickly. Manics are often faced with
the consequences of their manic pursuit of a feeling.
Principle: The wisdom path encourages feelings that encourage feelings that are
wholesome and true.

Tuning our Conceptions

Conceptions attach to the object as it is recognized. Conceptions are the
representation of a meaning or value. That representation can be used for logistic
transformation, memory encoding, and for communication. We remember the conception
attached to the object as a virtual tag for the experiences that occurred. This tag may be an
image or a sound like a word; and they may be analogical directly looking or sounding
like the object or non-analogical, being a conventional tag for the object. Conceptions are
the identification matrices of the most similar class, the transformations of these matrices,
and the memories tags for these conceptual values and meanings.
Principle: The wisdom path encourages truthful and valuable conceptualizations.
Mis-identified, mis-representated, mis-related, illogical, biased, fallacious and destructive
conceptions are avoided on the wisdom path.
Immaturity, deficiency and mal-development can alter our conceptual processes.
Most conceptual challenges are these altered processes in relation to the person’s karmic
and intentional misconceptions. Our conditioned tendencies become the default
conceptual egoic way unless superseded by intention. Like, perceptions, conceptions can
have a conceptual Q-factor, that is, an integrity of correlation of a concept and its
transformations with truth and value (the resonant state). Egoic conceptual matrices can
be fundamentally true, or fundamentally deceived. Egoic conceptual transformations can
be fundamentally constructive or destruction. The way of conceptualization is lined with
many foolish, dangerous, and deceptive tricks. The wiser ways seek to avoid these clever
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 Conceptualization is a schematic tool, and as such, can be used in the achievement
of a purposeful transformation. Conceptions are useful to change perceptions in to
comprehensions. Excellent and accurate identification, relation, and inference become the
skills that help transform what we see into what we know. These intellectual capacities
help discover the needed conceptual insights to point to the wisdom path. People need
convincing to pursue most paths, be they wise or foolish. The convincings are the
conceptual logic that infer their way to more conviction and hence more stubbornness.
The tighter we attach to conceptions, even good conceptions, the more the potential power
of the stubbornness to reap havoc.
Turbulence often is stirred up from holding on to misconceptions and disbeliefs.
All children have superstitions because they are coming from a place of not knowing
better. Adults with superstitions, biases, prejudices, cognitive distortions and destructive
ideas often develop patterns of turbulence complexed around seeds of deception. The
greater the unreasonable grip on that seed, the potentially stronger and more disturbing the
grip. The less seeds of turbulence, the more potential for clearer conceptual sailing.
Language skills and learning skills are encouraged with clear and accurate models
as templates for conceptual processing. They are also encouraged by self-motivated
heuristic capacities that learns how and why to learn. The capacity to improve upon ones
capacities is a great capacity.
Principle: Excellent heuristic capacities allow a being to move closer to more
truthfulness and value. Excellent conceptual ability develop from excellent heuristic
capacities.
Learning how to learn, that is, heuristic capacities, develop to a different extent in
each of us. Everyone’s learning style is different, however each of us have learning styles
that attempt to conceptualize accurately. The evaluation of capacity is dependent on the
standard norm used as the control criterion. The norm could be the dharmic norm of the
wisdom path, the norm could be the egoic path, or the norm could be an objective
conceptual standard or a social convention chosen as the norm. Is this person conceiving
the best they can conceive? Is the person purposely pursuing the wisdom path of
conceptualization or avoiding it? The norm defines the standard of truth and logic for the
concept or the conceptual process. The person deviates or conforms to the normal way
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 The dharmic conceptual geodesic is the honest pursuit of the truthful, logical, and
creative conceptual way that potentially could be a blessing in a person’s life. And we
will use objective reality as the standard norm for evaluating the conceptions and
perceptions of objective objects; and we will use the person’s highest sense of right and
true for all other perceptions and conceptions, which will be called the buddhic norm. The
buddhic norm is the dharmic geodesic as apprehended by awareness in its most mindful
and encouraging state and represents the insight of the most comprehended truth and value
of the conceptualization. Conceptions evaluated using the buddhic norms as control
matrices are much different that those judged by egoic or conventional norms.
Principle: Conceptualizations that are evaluated with buddhic norms encourage
conceptualizations that are more true and meaningful. Buddhically derived conceptual
norms develop the way of the wisdom path.
The “buddhi” is the Sanskrit word for insight, comprehension, intuition,
mindfulness. Our buddhi is our insightful ability to discern right and wrong, being from
non-being. We may not know the truth and quality, but we can sense the more truthful
and valuable. A person can develop special skills in this faculty, or can be particularly
clumsy. Conceptions based on attached feelings, beliefs, attitudes, ideas tend to be less
accurate than those based on our insights, comprehensions and understandings. Immature
egoic conceptual processes eventually learn how to use insight as a better way to discern
truth than through social or egoic standards. Conceptions anchored on buddhic norms
often have more grace and less karmically generated frictional resistance.
Even the best of insights can only mildly help a feeble mind. The mind must have
the a priori processes need to think and correlate our thoughts. Awareness simply directs
the objects to the transformation which occurs by the mental processes. These mental
processes are different than awareness. Conceptualization is only partly influenced by
intention and also by the conditional software tendencies and a priori hardware features.
How we rationalize, problem solve, strive for constructive goals, avoid destructive
consequences will semi-direct our life accordingly.
Some people are quick thinkers, and others deep thinkers. Some can calculate
quickly and some can read and write well. Others have excellent relational skills, and are
complicated classifiers and categorizers. Some can better remember the conclusions of
previous conceptualizations. Others orient their conceptions with integrity and good

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intentions. Some rules of logic are more logical than others; some concepts are more
profound. Some conceptual processes generate creative possibilities of even more
inference of truthfulness.
Principle: The wisdom path encourages quick, profound, and accurate conceptual
processes that create more comprehended value and meaning.
Conceptions often consolidate into dogmas or creeds that are representations of a
conceptual principles that define some truth. This truth is a conceptual truth, as the dogma
is often represented by the words that the social convention has agreed upon to represent
the dogma or creed. Although a conception can reflect, project, transmit and promote a
correlation with some conception of truth, it is always a conception which will by it’s
nature, be a representation.
Principle: The wisdom path encourages pleasant and accurate conceptualizations
that encourage the further cultivation of wholesome and truer perceptions, conceptions,
comprehensions, behaviors and manifestations. It also realizes the limits of
conceptualization as a potential discerning agent for the more truthful, but is not truth.
The conceptual discovery process is by its nature intrinsically pleasurable at times
and intrinsically frustrating. The awareness’ ability to tolerate the frustrations of the
mental processes may allow the development of the process. More mature conceptual
processes self-generate enthusiasm for the very thinking process. Conceptualization
brings a sense of reward and fulfillment in and of its own, not just for what it gets us.
Mature conceptualizers use thought when insight alone is foggy. “Given the evidence at
hand….”, awareness conceptualizes when the insightful signs are less than clear gives way
to infer an educated guess given the conceived potential solutions. Conceptualization can
be fostered for its intrinsic ability to move us forward into value and meaning, as well us
the utility it affords us.

Tuning of Comprehension
It seems like each dimension of awareness requires its predeceeding dimension to
develop effectively. Perceptions need sensations; Conceptions need perceptions; and
comprehension needs conceptions; They all need awareness to be part of experience.
Once they develop maturely, each can free itself of its predecessor and function

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autonomously. Conceptions can become autonomous from sensory perceptions and
comprehension can function autonomously from conceptualizing.
Comprehension is the dimension of awareness that fosters direct insight and
understanding, and has the potential to be the most correlative with value and truth.
People get quite used to comprehending through their perceptual and conceptual faculties.
We watch these faculties process and represent objects and infer significance to them.
The direct evaluation of the significance of the inferences relies on the comprehension of
the series of events. Comprehension is the sense of meaning that comes from an insight
and the sense of value that come from an evaluation.
Comprehension is the fulfillment of awareness in that it is the being aware of the
truthfulness and quality of events. The state of awareness is not dependent on
comprehension for fulfillment, but the comprehension is dependent on awareness.
Awareness can comprehend its own fundamental nature and identify with this as the basis
for the frame of reference, rather than egoic or conceived social norms. Then the metrics
of the perceptions and conceptions are based on insightful comprehensions, rather than a
represented norm. In our youth and much of our life, our conceptions were immature and
we believed many foolish norms. We still do. Insight is the tool we use to discern those
attachments we have to foolish norms.
Foolish norms are not obviously foolish since they are often robed in glamour.
Coveted objects often seem more valuable in their pursuit then in their retrospect. Our
insight is the main way to discern the overall experiential value of the object. Insight has
an integrative function that sees the point of the value of the object here and now and in
the perspective of time, space, real need, risk, danger and real cost. Insight includes the
evaluation of the moral cost of the endeavor of pursuing or avoiding objects and events.
The infant has a very immature sense of comprehension. We can see that they
obviously are dumbfounded when an object is removed from their field of perception. We
know that an infant does not know the extent of what the object is and what it can be used
for. He does not have a good comprehension of that object. Even more so for events; an
infant has no insight into the causal connections between events. This skill comes with
maturity. Each of us develop a level of skill to comprehend the substances, essences and
relationships of events. When we believe we really know the objects is often when we are
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 Comprehension is limited in its capacity as is conception and perception. Most
humans, however, experience comprehension at a much lower level than their intrinsic
capacity would allow. People seem to get stuck, glitched, attaching themselves to
conceptions rather than comprehensions. One good comprehension is worth many
conceptions, however, we get so familiar with our conceptions, that we are thankful for
this capacity. After all, we spend much of our life learning so as to improve our
conceptual capacities.
Principle: The wisdom path encourages awareness to use comprehension and
appreciation as the fundamental tools to discriminate good from bad, true from not true,
right from wrong, caused from not caused. Comprehension gives the deepest and truest
insight for awareness to evaluate meaning and appreciation gives insight to value.
When immature, comprehension is from the perception and conception of objects
and events; later, comprehension can be available for awareness to comprehend its own
fundamental nature unattached from the perception and conception of objects and events.
Comprehension and appreciative evaluation occurs at ever step of sentiency, for it is the
way of awareness to seek to comprehend the value and meaning of events given the fields,
objects and transformations available to it. We seek to perceive and conceive of objects
and manipulate other objects as well. Yet, comprehension is what we ultimately seek.
We can multiply 3 times 4 and conceive that it equals twelve, but that does not mean we
comprehend the answer. Our comprehension accepts the answer for now because that is
the best insight awareness has to offer.
Comprehension develops along with the maturity of the being it is available to.
Comprehension is the insight into the truth, but it too, like perceptions and conceptions are
not truths, but representative correlations with truthfulness. Comprehension is a sense of
truth as appreciation is the sense of value. Together these tune the egoic matrices for our
awareness to have as more accurate norms.
Some people are especially good at specific perceptual evaluations and
comprehensions; others with types of conceptual insights. And still others have a talent
with comprehending the comprehension process and can gain insight and talent with
insight itself. The advantage of comprehension is that it does not need to rely on
attachment to lead us to its fulfillment; it can be quite attached, but it need not be attached.

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 Attachment is not a necessary part of perception or conception, but unless we have
insight, we often remain conditionally attached in a way that glamourized or deceptive.
Without comprehension, we do not have the insight of the potential qualitative impact of
the choices that we are making. The future is impossible to predict, yet our
comprehension of the present causative factors and their momentums do aid us in our
insight into the future impact. Comprehension gets to witness and interpret the meaning
and value of the past experiences that gave rise directly to the patterns of cause and effect
that occurred.

Tuning our Moral Discipline (Volition)

Principle: A moral system guided by insightful comprehension and appreciation
will tend to guide behavior in ways that are more valuable and meaningful. Virtues have
at their source of manifestation, an insight as to their potential value. The wisdom path
encourages the insight into the value of virtuous moral behavior. Comprehension and
appreciation give insightful principle to the discipline of behavior.
Tuning our comprehension and appreciation can allow us to find a level of
uprightness that is healthy and fulfilling. Our uprighting ability is our karmic tendency re-
align oneself in a “positive” manner following disruption. Through sound insight we
(hopefully) learn that we need to cultivate our very karmic tendencies to help us rather
than hinder us. When we are victims to the weight of our karma, our family’s karma our
nations, then it is hard to comprehend a the upright way, because we are too busy
surviving and meeting the basic needs. As we detach ourselves from the weight of our
karma, we develop into our opportunities to create some meaning and beauty.
Comprehension can reset the pre-trained reflexive response to the field’s potential vectoral
tendencies and induce them to re-align in a principled way.
Wisdom is guided by the compass of intuition. Intuition is the comprehensive and
appreciative skills (schemata) that give awareness insight. Intuition is the buddhic tool
that is the evaluative discerning of right from wrong, good from bad, true from not true.
This buddhic compass can accompany awareness in most dimensions of awareness, but
not all. It is also seemingly amplified under the influence of certain drugs. Ayawaska,
peyote and mescaline, magic mushrooms, LSD, and marijuana all seem at times to
heighten the buddhic sense. Some principles become very clear and there is insight into

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the inner workings and causal connections of reality. Drugs also show us that or insights
are not necessarily true just because we comprehend them so brilliantly to be so.
Comprehensions, insights, intuitions, and appreciations are very convincing to
awareness and they thus have the power to send our convictions farther off into error if
they be so. Many people develop comprehensions well attached to their conceptions.
And even those with well developed, unattached comprehension can be in error.
Attachment tries to go down clinging to its delusional existence, while non-attachment
allows the next moment to be available for further less-biased consideration. Attachment
has a wake of turbulence created by the clinging, while non-attachment encourages
awareness to move on to bigger and better things.
Principle: The wisdom path encourages people to see the limitations of even their
insights, comprehensions, intuitions and appreciations. Wrong insights and insights with
negative attachments are possible and likely, therefore every insight remains at best, our
leading principle at this time ready for adjustment. Non-attached insight is our best hope
to find the dharmic geodesic.
Each of us develop a relationship with reality, and each of us develop a
relationship with the sensors and actuators of our fields. Our ability to conceive of a
possibility and manifest a solution path takes many years to develop, and this capacity
develops on many different levels and extents. Early life consumes awareness with its
own development and exploitations. Eventually most people have to learn how to take
care of themselves, and then many eventually learn how to care for others. The value and
meaning of the acts of awareness develop further reaching consequences as we mature that
can inflict great harm or serve a better way. The consequences of one’s moral behavior
has the ability to help or hurt more fields of awareness.
Insight allows one to consider that other people have experiences as well; and
other species may as well. All sentient creatures probable perceive and some conceive
and some might even comprehend. All life has value and awareness has the opportunity
to help life flourish or to destroy. If a creatures has feelings and we care about life, then
our behavior ought to be tuned towards the protection and care of life. Insight allows us to
comprehend how we can make an encouraging change in our own and other’s experience.
Principle: Moral paths can evolve to encourage respect as a fundamental reflexive
intention when interacting with ourselves and others. The wisdom path encourages the

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respect of all sentient creatures who are aware of pleasure and pain and encourages that
one consider their impact on all those in their influence, as if one really cared. Care is the
way one manifests their respect. Integrity is a measure of one’s capacity and willingness
to care.
Moral integrity is the Q-factor of our intentions correlated with our ability to
manifest in accurate and wholesome ways. High Moral Q-factors would be a strong
discipline according to excellent principles that encourage as many sentient beings in a
great way. Integrity occurs when our words, thoughts, feelings and aspirations are
congruence with experiential value and meaning. Integrity breeds the resonant state.
Our moral integrity invades just about every field available for awareness to
observe and change. How we each harness our will and discipline ourselves is expressed
into the themata of our styles. The moral style is not the concern here, but the disturbance
and distraction, and effectiveness of the style is. We have a qualitative impact on
experiential fields. The impact may be better or worse, truer or not. We can also
willingly control our body to behave and change physical objects. Moral styles manifest
according to one’s value and virtue repertoire. Mix a little vice and bad habit and we have
most of humanity. Some of us develop extremely low integrity and some high. Some of
us have a misguided integrity, and some mis-intended. And then, there are those moral
geniuses who really cared well and those who taught others how to care. Making
excellent choices is very difficult when we often have minimal insight into a situation.
People can learn how to care better, despite their deficiencies and blindness. Our
qualitative fate remains at least partly in the hands of our skill to deal with our destiny.
Principle: Excellent skill is more likely to manifest well if the person with the skill
cares about cultivating it.
One such skill is the ability to make choices that care for ourselves and others.
When we care about someone or something, we are more likely to pursue its wellbeing.
The skill in caring is one of the greatest moral skills that a person can develop. The ability
to care well is a talent that some people have a knack for more than others. Some people
have had excellent role models for wholesome caring ways, and others are unfamiliar with
genuine, well intended care. Some seek out others who care to care for them, and some
seek out others who don’t care so they can not care together. There are many possibilities

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of ways and strengths of caring. If we attend to ourselves and others as if it really mattered,
we make sure that the solution path is accomplished.
We can tend to ourselves and to others. The field of our care extends to those we
care for and can influence. We can care for our own intraceptions and cultivate a internal
psychic milieu that is realistic, safe, kind, creative and beautiful. A harmonious calm
joyful resonance as a baseline, is longed for most aware creatures with integrity. We can
observe and transform our behaviors, habits, tendencies and traits in all experiential
dimensions. Because of this insight, our integrity is dependent on our strength and
accuracy of fulfilling skillful and caring transformations.
Every moral decision can build ones faith in one’s ability to disciple according to
chosen principles. This faith is a great asset to all on the moral path. The loss of
confidence to do what one really believes is right to do, is one of the greatest losses a
being can suffer. Lack of faith in ones ability to fulfill a goal can snowball into
depression, laziness, apathy, displaced aggression and all the other frustrated deviations.
We strengthen the will by strengthening the will. We have to cultivate this strength by
following through on assignments and meeting the challenges hindering us.
Humans have a special knack of talking themselves out of the reasons they should
do what they have insight as right. All the deviations we discussed earlier are the very
deviations that are willingly avoided on the wisdom path. When one really cares well,
then they seek out ways to develop even more secure, strong and clear abilities to manifest
what they have comprehended as right. Sharpening the tool is part of every craftsman’s
art; Sharpening our cognitive tools of transformation are critical steps on the wisdom path.
In addition to sharpening our cognitive tools and harmonizing the resonant field
states of experience, awareness has the possibility to gain insight into its own reality and
the reality of the world. The wisdom path encourages the cultivation of the awareness of
immanence and transcendence. When awareness beholds its own essential nature, it
comprehends its immanence. Awareness is not beholding any form when it is settled
into simply being aware. Awareness without an attended object or disturbance transcends
physical reality. There is no form, no mass, no time, no change, nothing for anything to
be relative to. Unattached awareness undisturbed is immanent and transcendent.
When awareness remains tuned into its fundamental nature there is no suffering
because there is no pain, no need, no desire or want, no hope, no lack of hope, no

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insecurity, fear or negative emotion. This experience allows awareness to recognize its
fundamental resonant state. The experience of simply being aware occurs for most people
between their thoughts and feelings, between their breaths. There are deep and wonderful
lineages of how to train the mind to cultivate insight and joy by disciplining the very
thought-forms of the mind: Yoga, meditation, tai chi, qigong and pranayama are just a
few of the many lineages skill that has been passed down. It is very possible that someone
who never heard of yoga could be excellent in the yogic arts of disciplining the mind. The
mind field is available to all humans and all people who wrestle with the mental
modifications.
Although the content of mental modifications that each of us experience is
different, awareness itself is probably very similar. If awareness, by its nature, has “no
form”, then it is no-thing, since all “things” have form. Empty of form, awareness may
still be a state. In the kernel of the emptiness of awareness, there is still a state of
luminosity and sentiency, of being, of no-disturbance, of intrinsic resonance.
In addition to cultivating our field state of awareness, our cognitive capacities, and
our intention, as humans we have the ability to cultivate our behavior. Even though our
body is multi-cellular, and multi-organismic, awareness some how can actuate many parts
of the body. Our ability to move and use our body makes behavior a moral tool. Behavior
is the moving of the body in a qualitative way. Behavior is a vector, that not only has a
physical magnitude and direction, but also has a meta-physical intention that gives it a
vectoral how and why. As mature adults, we are considered, by law, responsible for our
actions. This does not make it true that we are indeed fully responsible for all of our
actions; indeed, much of behavior is automated and habituated. We do have the
possibility to direct our bodies.
Principle: The wisdom path encourages intentional behaviors that are
constructive, beneficial and kind. Since we are responsible and accountable for our
behavior, we should cultivate behavior that harmonizes well with society and the world.
Because it can be so physical, behavior has the most evident power. Behavior is
the manifestation of experience’s creative expression. Unfortunately, behavior doesn’t
always seem that creative, but all behavior is somewhat creative. Humans have the ability
to perform meaningful and valuable actions and thus can create a qualitative change. This
creation can be part of a strategic plan by awareness to achieve a planned goal. Wisdom

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is the strategic achievement potential to fulfill our most important principled goals. The
wisdom path is the willing capacity to be fulfilled.
Principle: The wisdom path encourages activities that are both intrinsically
valuable as experiences, as well those activities that move us towards a valuable goal.
That way, if the goal is not obtained, then it was still a good experience.
Wisdom is the art of transformation. The purpose of art is to create beauty--the
success of value and meaning. The purpose of wisdom is to transform our experience and
it’s expressions into beauty. Goals, tactics, strategies, tasks, hopes, these are the words
that describe the resonant means and ends of our moral endeavor. Wisdom is the capacity
to manifest strategic tactics to pursue our hoped goals, the successful means to a planned
end. The end of the wisdom path is the wisdom path itself, that is, the ability to create
beauty. Wisdom is the ability to create the ability to create beauty.

Tuning our Dreams, Drug States and Mystical Experiences

Manifestation has multiple dimensions. We can manifest in our own mind field
and we can manifest in our body and we can manifest into the world. We can also
manifest in the dream world. The dream world is a sub-dimension of our mind-field and
is occurs in the astral dimension. The astral dimension has pure intraceptions, which have
no objective correlates and yet has recognizable form and transformation. Likewise
dreams are an experiential field that, at the moment of their occurrence, seem like “real”
experience of objective reality, but upon awakening is recognized in retrospect as an
imagery” experience of objective reality.
It is possible, however, to recognize dream space as illusory, and transform it
intentionally. The egoic frame is shifted in dreams. This phenomenon allows awareness
to see that the domain of experience extends beyond physical reality. Though dreams may
be entirely subconscious representations of physical processes, so might all of awareness.
Dreams, drug state and mystical experiences show awareness that we can expand our
awareness into other dimensions.
Some people get temporarily or permanently lost in these so-called imaginary
dimensions and can’t find their way back to their “normal” egoic way. The egoic norms
can get shifted by these experiences. These experiences, by their nature, tend to shift the
egoic norms to include the values and meanings gained through the insights of these astral

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expansions. They can raise great fear and great hope; they can solve conceptual problems
and add to comprehension. Many humans, if not all, have astral experiences that are
profoundly influential. The earliest dreams one remembers, for instance, are usually
deeply symbolic for major themes developed in the person’s life. Some cultures hold
these experiences dear and some, scoff at them and deny their value.
We all experience the potencies of dreams and other astral influences; some
actively pursue and explore these “imaginary” dimensions and consider some of these
“real” spaces. We can explore and consciously travel through the astral dimension and
from the experiential frame, consider parts of the astral dimension “real”. Dreams, as we
are experiencing them, are “real”. Mystical states, as we experience them, are “real”.
Drug induced states can be very real for people. As we “awaken” from the imaginary, we
have the insight that the experience was in some very real way, deceitful. If we awaken
and have insight that the experience was “real”, then we are either deceived, or not.
Certain experiences shift the complex coordinates into a seemingly real state, when in fact,
they are imaginary. The new frame, sets the bases for the insight and evaluation of reality.
Metrics are set based on the evaluation of value that expands the bases. Metrics
are the eigenvalues of the eigenvectors. The eigenvalue is the identified standard of value
that a particular parameter class has at the moment of evaluation. Our astral experiences
acts as a field of abstraction to play out certain experiences and thus also transform the
karmic field tendencies. Our intentional skill does get challenged in our dreams,
imaginations, trips, and mystical states. The experiential value is not dependent on the
object of transformation, but on the transformative capacity of experience. How we get
from here to there, is based on the evaluative standards of where here and there is. Here
can the particular center egoic frame of reference and there could be some egoic goal that
is pre-destined to create havoc. Here may be thus place of attachment that ego identifies
as the standard of meaning or value. Here has the opportunity to use unattached
awareness to set as the fundamental frame of reference. Egoic norms and their
conditioning tendencies are now relative to this calm-abiding and insightful space that
defaultly transforms in a non-attached way.
Principle: The wisdom path encourages any experience, imaginary or real, that is
transforming to experience in a better and more true way. Any experience can be
qualitatively evaluated by the impact is has on experience itself.

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 There is the old saying, “judge the sin not the sinner”. This last principle might
say, “Judge the intentional action by the qualitative impact on experience of the actor and
those others effected”. We tend to attach all other opinions, beliefs, attitudes, feelings on
to the potential repercussions of an action. Many personal rules and societal laws are
created to prevent a potential danger, not because someone did something “bad”, but
because they could. An action could be judged as bad from certain frames and good from
others. Actions can also not be labeled as good or bad, but evaluated by their qualitative
impact on the experiences it touches. Actions that harmonize with the valuable and
meaningful experiential fields of those involved are relatively “better”.
One of the most intrinsically valuable experiences seems to be “being awake and
aware”. One of the greatest fears is eternally not being awake any more. Experiences that
cultivate our sense of awakened awareness are “better” than experiences that blind us into
dumbfounded slumber. Certain types of mystical experiences bring a sense of
“enlightenment”. Enlightenment shall mean here to mean the realization of the maximum
potential capacity for awaked awareness. Enlightened awareness manifests its full
capacity to be fully awake and aware by being calm, unattached and having clear insight
into the sentient luminosity of experience.
Principle: The wisdom path encourages the cultivation of enlightened awareness.
Some experiences seem to transcend our own private experiential fields originating
from within the boundaries of this body and taps awareness into “other” experiential fields
or other dimensions available to our experiential field. Just like one day, physicist might
pierce the veil hiding the world of dark matter, certain mystical realms remain hidden
from our normal awake experiential opportunities. We can tell the nature of the
dimension by the effects on the dimensions we are aware. Enlightening experiences come
in many stages and levels of insight. Every step of comprehension leads us towards
enlightenment. Enlightenment is not necessarily an endpoint, but a potential experiential
field that we can pursue and explore. Through insight and appreciation we move steps
closer towards enlightenment.
Feedback from our behavior and actions lag in experiential time. An action can
take many years to have a karmic effect. Criminals on the run, know of such karmic
realities. Mystical experiences, by definition will include those time-space integrals of
awareness that have transformed awareness in a more awakened, clear, unattached and

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mindful way. Some people have bursts of enlightening experiences that are positively
transforming; others slowly disciplines awareness towards the enlightening way. The
quality and meaning of fruits of the experience determine whether an experience is
enlightening or psychotic.
Some mystical experiences may come through perceptions, some through
conceptions, some through comprehensions, some through loosing access to these fields,
others by gaining access to others. The impact of the mystical experience is proportional
to the qualitative strength of the experience and the impactibility (ductility, permeability)
of the person experiencing it. The reaction of the person going through the enlightening
experience is still dependent on the karmic tendencies to evaluate every experience
through egoic standards. The stronger mystical experiences shift the ego frame to re-
evaluate the potential effect of the impact.
Principle: The wisdom path cultivates experiences that broaden the egoic frame
to be more inclusive of other more insightful and calm egoic perspectives. Mystical
experiences tend to have meaningful and valuable impacts onto awareness. They tend to
be both intrinsically enlightening, and they also they result in more enlightened capacities.
State of awareness coveting enlightenment is not the same as cultivation of
enlightenment. The aspiration for enlightenment and mystical experiences can be a
disciplined or devotional path. The devotional folks have a hopeful faith in the possibility
of experiencing a more “enlightening” experience. The disciplined ones forge ahead in
active cultivation of enlightening ways of being. The aspiration to disciple is a
prerequisite for disciple, just as discipline is needed for skill; Skill is needed for excellent
manifestation of a solution path.
Some people “come down” from their enlightening experiences while others are
transformed onto a new plateau of insight or peace. People might go on to remember that
experience in college, or they might from that point have pursed an experiential state
worthy of cultivating. The underlying personality has everything to do with reactions to a
mystical experience. “By their fruit, they shall be known”.
The path of discipleship is the name of the skillful pursuit of enlightenment. Most
religions around the world have their dogmatic interpretation of the description of the
enlightened path. Monks, nuns and priests are often in charge of protecting the purity of
the transmission and are often on the path of discipleship. This path is lined with the

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immaturities, hindrances and distractions that move away from enlightenment. And this
path is lined with those who have forged ahead and seen that there is a way to more
insight of value and meaning beyond our “normal” experiences.
Principle: The wisdom path encourages strong, clear and hopeful aspiration and
discipline to build those skills necessary to maintain the best qualitative field of
experience capable.

Tuning our Executive Functions

There is a part of awareness that coordinates all the various input and helps to
direct it into a better output. This executive function is weaved into the nature of
awareness as it comprehends the meaning and value of the inputs it beholds and activates
an action. The executive function is a series of functions that awareness performs when
scanning the state parameters or instigating change. The body and psyche both have
automatic system controls that balances the equilibrium without the executive function of
awareness. We control and use the tools available to us and transform them into value and
meaning. Awareness can witness the most excellent balance of the particular state
parameters of the body and mind and seek to adjust hem towards a better balance.
Awareness comprehends the eigenvectors, eigenvalues, eigenspaces and eigenfunctions of
our experiential spaces and can seek to maintain them.
Principle: The wisdom path encourages an accurate and detailed insight into the
excellent functions and balance of our various experiential systems. Healthy prevention
is cultivated as a habitual way, and appropriate care is tended as needed. The wisdom
path encourages eigencare of the eigen-executive functions as well. Healthy integration is
co-dependent with healthy differentiation of what is healthy and what is destructive, and
the willingness to foster the healthier way.
The egoic matrices are the memory tagged and weighted frame of reference for our
conditioned tendencies. Our identifications, representations, choice of logic, attitude,
belief, become the transformations of these matrices. Our memories are the reconceived
representational tags for a past experience or conceptual meaning/value. The matrices are
the library of qualia (eigenvectors) that sets the bases for transformation by our capacities.
We can develop the capacity to skillfully develop the capacity to integrate our inputs with
our outputs.

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 We can also learn see the limitations of the egoic matrices. These matrices set our
own reference control points. Our confusion, ignorance, distraction, laziness and lack of
caring keep us from tending well to our systemic functions. Clarity, insight, discipline and
caring are the solution to well tending to the resonant integration of our equilibriums.
Awareness, itself, is the instigator of action and root of the executive functions as it takes
into account the egoic matrices, the situation at hand as given by state parameters
perceived and conceived and intents an adjustment if necessary or desired.
The executive function at least requires awareness on some basic level to work.
Brain injuries and malformations also can disrupt the executive functions. The capacity to
effectively consider, evaluate, plan and keep steady and readjust does need the bodily and
subconscious appliances beyond awareness, but it especially needs awareness to become
wise in such matters. Awareness is the luminosity and urge to shine that luminosity.
Awareness is also the continued watching to make sure that a discipline is being fulfilled.
A discipline is a ruled behavior intended to fulfill a goal. Awareness is the custodian of
these rules experientially like the Academy of Science is socially. Our egoic matrices and
schemata are like the dogma of science and the church, but our very own rules of value
and meaning, and their permitted mapping potentials.
Principle: The wisdom path encourages the most truthful and valuable ways of
perception, conception, comprehension and volition. Integrity urges this search for
truthfulness and value to be open to even more truthful and valuable experiences as
comprehended by one’s more clear insight over time. There is no right way, only
opportunities for more right ways and less. Wisdom is devoted to the free pursuit of the
better and more true for all sentient creatures who experiential fields qualitatively effect
each others. The goal of wisdom is to successfully cultivate the thriving of all sentient
creatures towards their greatest potential experience and expression of value and meaning.
Wisdom passes on the insight of how to sprout and tend to the seeds of truth and beauty
into our life and culture. Harmonious resonance is the fruit of wisdom.

Tuning our Relationships

What is right and what is wrong? What is good what is bad? These are questions
that every person answers to themselves. The effects of our judgment can be evaluated by
societal standards of right and wrong. Behavior can be judged by the rules that are applied

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to them. The standard of judgment is based on the frame of reference from the standard of
“rightness”. Our social milieu has implicit and explicit rules that restricts our potential of
actions. Without ultimately judging good and bad, right or wrong, we can say that people
tend to act more right or wrong according to the specific standards that they conceive as
right or wrong. These conceptions are the egoic reflections of the conceived social norms.
Ethics is the disciplining of our social behavior according to valuable and
meaningful rules. Morality is the disciplining of our experiential behavior according to
valuable and meaningful rules (principles). The goal of morality is a harmonious
experiential resonant field. The goal of ethics is the harmonious integration of our
personal experience with social fields made of groups of other fields of experience. The
resonance of the personal field of awareness is dependent often on the social field. The
social fields are made of groups of individuals. These groups have conceptual boundaries
that are often easily recognizable. Each person in the group has an effect on the field of
the group as a whole. Each person’s experiential field is a vertex on a weight lattice
connected to other people’s experiential field, which is connected to others….. The group
is the sum of these relationships. Each person’s experience is influenced by the groups
that the person identifies with.
Mathematically, a group is defined as:

A group (G, •) is a set G with a binary operation • on G that satisfies the following
four axioms:
1. Closure. For all a, b in G, the result of a • b is also in G.
2. Associativity. For all a, b and c in G, (a • b) • c = a • (b • c).
Identity There exists an element e in G such that for all a in G, e • a = a
3.
element . • e = a.
For each a in G, there exists an element b in G such that a • b =
4. Inverse element.
b • a = e, where e is an identity element.
http://en.wikipedia.org/wiki/Group_(mathematics)

Experientially, a group of people are a set of people with an association of

relationship. A group of people may be open or closed. The properties of association are
often determined by the implicit and explicit rules of the group. There is often a
conceptual seed that is the root of identity for the group. A group might be: The set of
people in my neighborhood; the set of people in the bus right now; the members of the

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church congregation. Awareness can learn to identify the seed principle attracting that
group to stay related in that qualitative or meaningful way.
Groups may be identified by whatever conceptual label a person wants to give to
the associated set of people in that group. A group of people begins when an experiential
field interacts with another experiential field that is separated by an existential boundary.
Since people are discrete units of experience, groups are made of these discrete units of
experience. These seem, experientially to be a discrete, discontinuous field between one
person and the next. That being said, there is also an interdependence of these discrete
units.
Principle: Although humans can survive without other people, they find more
meaning and value when harmonized with their identified groups. The wisdom path
encourages people to cultivate healthy groups that are based on realistic, non-attached,
meaningful and valuable principles. A healthy group further supports and harmonizes
their persons’ experiential fields.
The qualitative matrices and transformations of the group of people is the group’s
culture. Culture is the thematic qualities and traits that a group of associated people
develop over time. Cultures can be described by the associated characteristics we wish to
evaluate it by. A person thrives better when supported by its culture. If a person feels
unsupported by its culture, then they may try to change themselves, others or the
principles of involvement; or they may change their egoically identified culture.
Adolescence is made up of trying on different identities which are identified with a
specific sub-culture.
Maturity often allows people to see that they can skillfully identify with whomever
they would like to, so they should choose a sub-culture that is most in line with the
maximum resonance of their own personal integrity. Qualitative themes in different
people vibe together like resonant fields; this can be sensed by perceptive people. Our
daily life is interdependent with many people. We constantly relate to others and effect
their experience. Excellent social relationships help those involved to generate maximum
meaning and value. Resonant fields are amplified when another vibe adds to it with the
same qualitative resonance. People tend to come together to augment their excellence or
to commiserate their negative karma.

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 Family, friends, neighbors and colleagues share their physical and social field
spaces. We conceive a family identity through our grasp of our specific ancestry. The
characteristics of the legends of the personalities of our ancestors become linked to our
personal history. How we treat others and how others interpret our actions will feed-
forward into a potential social field karma. The social field gains a conceptual momentum
that influences the stability, color and depth of those involved. Because social norms are
conceptual by their nature, those who identify with them will run into frustration as they
mistake them for truth.
Society is the repertoire depository of the rules of convention that allows us to
conceive and communicate abstractly. Mathematics is a good example. Math exists as a
societal effort to develop a clear, reliable and accurate logic to relate and manipulate
conceived quantities and qualities. Individuals conceive of the past conceptions and
further clarify and relate them. Eventually, the set of mathematical conceptions becomes
autonomous from any particular human’s endeavor to become the effort of humanity itself.
Science is a social convention much the same. Science is the honest effort to reliably
discern the causal relationships between objects, and represents that class of information
that accurately reflects these group conceptions of the causal relations.
A group of people can agree to apply specific rules of evaluation to discern the
truthfulness of the information conceived. The scientific method is an example of such a
set of rules. These rules can be as conceived by a specific person or they can be the
written/spoken representations of the proper ways to test for truthfulness as conceived by a
specific group. That group might be the American College of Physicians or the Royal
Swedish Academy of Sciences. Groups often use their trademarked way of transformation
and the knowledge generated from it as the core conceptual seed that bonds the group.
Rules and knowledge has been used traditionally amongst people to establish
boundary lines between those who have it and those who are not allowed to have it.
Exclusive rules that restrict people from having more insight into truthfulness and more
value are a major way that “rulers”, dictators, autocrats, and aristocrats have controlled the
masses. Social convention is a blessing and curse as it brings both the greatest of free
conceptual endeavors and the enslavement that can come from it.
Principle: Healthy ethics propagates the harmonious way of social interaction.
The wisdom path encourages a way of social interaction that is ethical. The sense of

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compassion allows us to gain insight the needs of others that can be supported by kind
care. Kind people who compassionately care for each other, get along better. The
wisdom path also avoids being unkind in order to get along even better. The wisdom path
encourages the building of group knowledge and rules that are truthful and valuable and
the transmission of it generously to those who are matured enough to appreciate it.
Almost every capacity that humans develop, need others to model the more right
way (or wrong way). It was through the compassion of kind others that we as creatures
thrived. Our parents, teachers, colleagues most have at least minimally cared so that we
had a chance of survival. If they cared well, we are better for it. If they neglected or
abused this ethic, then they by prone to destruction and harm. The wisdom path avoids
harmful activity and seeks to generate even better harmony. The name of this intention to
care is kindness. Kindness is the way of the wisdom path for it has the potential to
generate more value.
Every social interaction obeys certain rules of social convention to provide a
standard of meaning and value to the conceptual relationship. All non-analog conceptual
representations need a deciphering agreement between different people to allow the
hidden code to be comprehended. Words, grammar, scripted behaviors all need a mutual
understanding for the group to co-comprehend a conception. Analog representations
allow the imagination to construe a similar image to grasp the meaning. Non-analog
conception need a Rosetta stone to conceive it. Most of human conception is tagged to a
social convention attach to it. Most human learning is based on the kindness of others
who came before who achieved the wisdom a little earlier and who had it in their hearts to
share their conceptions of their insights into a better way. A better way all for who trek it
is the goal of the wisdom path. Aspiring intent towards excellent skill in kindness is the
most fundamental ethic.
Empathy allows us insight into the suffering of others. Compassion is the
aspirational concern for a suffering individual; Kindness is the disciplined skill of
relieving the suffering, and the serving of others so that they may thrive on their path.
Kindness can be tamed into the reflexive nature of a personality. Kindness can be a way
to harmonize the karmic tendencies impulsing the experiential fields. Respect for the
preciousness of life is the insight necessary for kindness to thrive. Respect breeds
kindness and kindness breeds respect. Thus evolves a healthy culture.

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 Social relationship goes far beyond the simplistic notion that kindness will solve
everyone’s problems. But If relationships don’t have kindness, then they are hard to
harmonize. Unkind acts tend to destabilize the equilibrium of those treated as such, as well
as in those acting as such. Kindness is the intentional moving towards equilibrium and a
default tendency as well. Many other factors are also involved that influence the
individual and group equilibrium.
Every group, as a group of individual, feels the stress of economic and political
pressures. The tendencies for groups to establish boundaries and define the rules within
those boundaries are practically universal. Behavior that violates the rules will often have
explicitly and implicitly defined penalties attached to those rules. The marriage has rules,
the family has rules, school, job, geographical boundaries, many defined groups have
defined rules to define the social consequences to behavior. The strain of society itself is
burdened onto the individual fields and can strain those fields. The rules may not work to
keep the equilibrium as theoretically designed by the legislature. All conceived rules
represented semantically are not necessarily causally linked to the desired results their
intended for. Very few of them are.
Humans are self-determined. They can however be programmed to follow
instructions, commands, and will even risk their own life to follow instructions of a
commanding officer. Social pressures can be entirely too overwhelming a force for an
individual to handle. Threats of jail, torture, death, physical mutilation, ostracizing, debt,
so many pressures of society loom over the citizen of today. People are tempted by so
much and only can afford so much. Everyone tunes into society at large by their own
conceived notion of “society”. Many of the threats are self-conceived and many are real,
but all conceived rules are not “true”, but they are powerful. This self-conceived
“society” has tormented many a person’s life far beyond their personal paranoia. Society
is a conceived fiction that has a reality behind its dictates.
All authorities count on the human tendency to obey the rules if the conceived
punishment is severe enough. Society conditions it’s citizens using negative feedback
techniques. Other techniques include news and propaganda manipulation that induce
obeisance of the individual into a “proper” behavior.
Principle: The wisdom path encourages people to directly be respectful to those
they know directly and strangers. Every “Society” has a conceived group of judgment

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standards that will have potential consequences if violated. The wisdom path encourages
the consideration for the social consequences of a potential action, yet recognizes that a
threatened consequence is not truth.
Our self-determination relies primarily on our personal insight which can choose to
obey the social command or not. A person may or may not violate implicit and explicit
rules of social relationship; behavior that deserves consequences often does not get the
promised consequence. Social relationship is very complicated and non-linear. Arbitrary
rules can be defined and mandatory rules can be broken; Rules can change, they can be
interpreted, flexible or strict. These problems find their ways into our relationships.
There are rules everywhere. Rules where we didn’t know there are rules and rules that
have rules to make sure the rules are ruled right. Social etiquette and laws are inherently
challenging for experience for they are somewhat arbitrary and abstract. Each us reach a
comfort and discomfort point when obeying and disobeying social rules.
A group of people may be as small as two. Every person as a relationship directly
with others whom they know. Our most intimate experiential fields are usually the family
in early life. We grow up under the rules of our parent’s house and under the pecking
order of our siblings. Every social relationship has chords tying the connections between
every two people that know each other. Some chords are tighter that others and other
more distant. Groups can be of three and more as well, but they are at least two.
Every group develops its own rules of interaction. Maybe even rules including
that we will treat each other like strangers and obey the law. Strangers can be a group;
Friends, best friends, best friend, lover, life partner fall into another group. Groups are
very fluid and take form when we define their rules of inclusion. Every person has one
person with whom they are the “most intimate”. People might have more than one person
with whom they claim to be in the fuzzy category of “most intimate”. Humans tend to
covet the “most intimate” label from another person and often even legally demand it. The
expected and projected label of “most intimate” is the actual person with who the person is
the most intimate with.
Principle: The nature of the agreements that people make and their integrity to
keep their agreements often determine the resultant vector of their demise or fulfillment.
The willingness to be clear, forthright and honest about agreements is vital to the wisdom
path. Social manifestation is built on the integrity of the agreements we make. The

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results of social manifestation is potentially more than the results from the individuals
alone.
Our “most precious” are those we have vowed to care about the most. A vow is a
promise that we promise to keep. We make a vow in marriage and in some friendships
and usually have an unspoken vow with our family. A child started with the commitment
of a vow for care is more likely to get the committed care. A vow to help create a
wholesome environment for a potential field of experience sets a potential tendency for
stability of the field. Otherwise, the fundamental field stability could be challenged.
Many a creature has thrived without the vowed commitment of parents tending to the
child. Almost always, there is at least one person who cared “the most” for the child and
this person will be one of the most influential of the forces onto the field tendencies. The
one who cares the most often sets the overtone of the qualitative direction of the social
karmic field influences. These social fields influencing the personal karma to set the
primary influences onto the intentional present field. These motivate behavior.
The most precious and intimate ones are sometimes the ones treated the most
severely. The closer the relationship, the more power it tends to have on the social field
tendencies onto awareness and the more it can potentially strain and disturb the
experiential field. Awareness attaches a huge series of beliefs that this person is needed
to fulfill their life. These beliefs are essentially doomed, for no other person and no
attachment can ultimately fulfill a life, because they can and will be lost. The fact of this
potential leaves every attachment as a source of separation pain. Love attachments are
especially potent influences on our field influences. They can especially bless or curse our
existence; We should be especially careful how we cultivate the relationships with those
closest to us.
Principle: The wisdom path encourages treating those closest and dependent on
us as especially dear. We should encourage others close to us to also treat others as dear.
It can take generations for people to develop stable and encouraging social milieu. The
wisdom path encourages taking this responsibility with the most disciplined respect.
Society, and karmically, one of the greatest “sins” (potential negative qualitative impact)
is to not care for those lives we create or to treat them destructively; the greatest blessings
are usually in the fruits of our care.

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 Tuning our Connection with the Earth
Principle: Humans have the ability to tend to the earth itself and to rape it. We
all individually and societally leave a huge footprint on the planet. The wisdom path
encourages that humans behave in ways that respect the Earth. The Earth can be
transformed in ways that are encouraging for life to naturally thrive; The wisdom path
encourages people to encourage people to protect the rest of life on the earth and help
them to thrive in a beautiful and nourishing place.
Humans can transform the Earth beautifully and healthfully or very ugly and
disastrously. Our societal effort as a species has influence the wiping out of many species
of life on this planet. The industrial and technological revolution, urbanization,
deforestation and countless greedy acts have scoured the planet of its resources and
imbalanced the water and weather cycles and evolution itself.
Principle: Sharing of resources helps people to survive the scourges of famine,
pestilence, flood, hurricane, tornado, harsh weather, limited resources and war. Fair
sharing of resources helps to maintain the resonant equilibrium stable. Unfair sharing of
resources puts tension on those involved by a force of the difference. Sharing relieves this
tension. The wisdom path encourages everyone to tend to themselves well and share some
extra with those in need. It also encourages us to consider the respect for future
generations into our ecological choices.
Hoarding of the earth’s resources for economic gain is the most negatively
impactful force onto the planet. People desire the objects advertised to them and covet
them. The massive coveting of objects to fulfill personal pleasure is probably the main
influence onto the negative impact onto the planet. This coveting will compulse us to
make choices onto possessing objects that is ecologically challenging for future
generations of earthly inhabitants. Sharing and coveting are the choices that each of have
everyday.
Humans thrive in certain types of environment over others. Sometimes humans
have more conceived flexibility of choices of where to reside and make a home. Some
homes arte chosen out of necessity; some are pre-thought; Most rely at least on
opportunity well taken.
Principle: The wisdom path encourages us to make our homes and villages in
harmony with the natural resources and in places that help us and our family to be

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invigorated, healthy, calm and secure. The wisdom path encourages people to pursue
livelihoods that are healthy for all concerned, including the planet.
Our livelihood is often how we meet our economic demands. Some livelihoods
are destructive by their nature, but they pay well. Other livelihoods are fulfilling the
person’s integrity and can create a lucrative way to meet the economic responsibilities.
Livelihoods that are unhealthy, harmful, and impacting the planet negatively cause a
disruption in the integrity of resonant field. Hypocrisy is a great moral disruption,
especially when we make our living destructively. Proof is in the pudding and sometimes
the pudding is rotten at the core, but still looks fine on the surface. Persona can present a
self-image that more integral, but the instability remains in the hypocrisy that could
prevail.
Principle: The earth, moon and sun are the most precious resources for every
sentient life as we know it. They provide the resources needed for our well-being our
sustenance and our future generations of sustenance. The wisdom path encourages the
respect of the Earth, Moon and Sun as the source of our most precious resources.
Disrespect for the earth is discouraged by those who care for life.

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Glossary of Experiential Terms used in the Topology of Experience

Accommodation
To gain intelligence by yielding to a dominant force

Taking on the impact of an object/event which carries a weighted direction

Tolerating a stronger force in order to gain its advantage

A change in momentum that takes on the primary characteristics of the impinging force
Action
The manifestation of intention

Dynamics of the effects of the motivating forces

Movement of a mental object or being

The how of change

The vectoral impulse to manifest

Experiential expression

That which moves and determines a dimensional existence

Aesthetics
The study of Beauty

The study of the way of excellence

Skill in the ability to appreciate Quality and its relationships

Aggregate
A region of topological space that has form, attribute and potential relationship

A part of an interdependent matrix

That which has occupies space and has dimension

A multidimensional matrix of potential change elements

Amplitude
A measure of the magnitude of an event

The strength of the wave of experience

The measure of fullness of a force

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The measure of the displacement of a being from their equilibrium
Analysis
The experiential act of understanding the relationships between regions and
neighborhoods of a manifold

The act of deriving meaning from the relating of the parts of a set to the whole

The differentiation of a region into further sub-regions of discerned value

Logical investigation into the discrimination of meaning and value

The study of the differentiation of a smooth manifold and its object relations
Angst
The fundamental tension existing in experience

Anxiety of being aware

The background noise of experience caused from previous conditioned tendencies

The matrices of insecurities resonating into present experience

The fundamental disruption of experiential resonance from existential insecurities

The suffering tied in with the fabric of existence

Anxiety
The fear that arises from contact with a object/event or a potential object/event

The experience of urgent concern

The experiential reaction to a threat or perceived threat

A Posteriori
That which awareness learns to do given it’s a priori

That which is gained from experience

Knowledge derived from past experience and inference

Appreciation
The experiential act of resonating with the eigenvector of a value matrix

The sympathetic attunement with the Quality of an object or event

Awareness of Quality
Appropriate

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That which is dharmic

A choice that is true and valuable according to the norm its is judged by
A priori
That which is an innate characteristic of consciousness

Those aspects of awareness that is comes with being aware

Archetype
A pattern of consciousness that is thematic across the species

A priori thematic patterns of organizing mental objects

Characteristic functions that organize our conscious experience

Architecture
A study of the structural forms of Experience--their relations and aestheic expressions
Art
An endeavor that seeks to create value and meaning

The effect of a being who creates beauty

What a being does in the creation of beauty

The manifestation of quality

Aspiration
The hope of a who to fulfill a why

The commitment to succeed in an endeavor

The path of commitment and hope to fulfill a precious goal

The early stages of discipline involved more with commitment and study, later with
disciplined practice
Assimilation
The willingness of a being to gain meaning or value

The addition of one value /meaning matrix into another

Taking in and absorbing objects and events into experience as knowledge

To take a piece of new knowledge and blend it into one’s egoic matrices
Association
The experiential connection and relation that occurs between value matrices

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The matrix itself and relationships of values

A connection of similarity or difference between objects on a manifold

The conditions of connection between events

A signal pattern of calling experience to correlate a mental event

Conceptual relationship

The conceptual network connecting mental objects

The immediate projection of a mental object from one dimension onto another, or to a
region elsewhere in the same dimension
Associative Property
The outcome is different if the order of events are different
Attachment
The attempted connection of a moment of experience to someplace other than the here and
now

The measure of strength of the association that a mental objects to a value matrix

The cause of suffering

That which keeps us from our most excellent way (dharma)

The holding onto a mental object in an untruthful or non-valuable way.

The process that creates karma

The seed of experiential turbulence that causes disturbance upon contact based on the
nature of the engagement.
Attention
The focus of awareness onto a particular region of experience

The disciplining of the mind into a concentrated resolution

Holding the mind on an object

Arousing the mind to behold an object

Attitude
An idea matrix (belief) that comes as a result of the judgment of other experiences and
represents a prejudged determination regarding an event or object

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The projection onto an experience of prejudged determinations

A preconceived notion regarding a instance

Readiness of a being to respond with a belief

Attractor
That to which our attention tends to move towards and tries to grasp

A mental object that has a force of attraction

That which curves the experiential space to occupying an object

Awareness

The self-evident aspect existence that is real and sentient

The here-now moment of experience

The sentient field that is capable of perceiving, conceiving, comprehending and willing
Axiology
The study of quality

The grasping of the characteristic difference and similarity of one attribute with another
Axiom
A proposition that is accepted as true, from which other propositions can be derived

A statement that cannot be proved, but is accepted as is

Bad
That which breeds suffering

The negative coordinates of a value system (polarizing with good) which represents a
experiential suffering of experience in some way

The opposite of a moral ideal

That which we seek to avoid

Non-Existence, Ignorance and Suffering, and Harm

A quality or meaning attached to an object or event that is not-true or not-valuable,

unwholesome or harmful

Behavior

The physical expression of a being

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Manifestation of the person in time and physical space

Effected transformation of a mental object

The magnitude and direction of our being changing in time and space.
Being
That which is

The set of all that is, now for a particular creature

The sum of all the dimensions of existence in the present

A particular existent that has a boundary defining its unity
Belief
A meaning matrix endorsed by an egoic identity matrix

A region of ideological space held by awareness to be important or truthful

The correlation of an experience with a conceptual matrix

A neighborhood of similar ideas

A measure of the attachment of a being to connect an idea or idea matrix with truth

Correlation of a concept with a truth matrix

An idea that one hold as true or valuable

Binding Problem
The contact point of matter into consciousness and consciousness into matter

How does experience arise from the body?

How does the body arise from experience?

Where is experience in the body?

Boundary

The edge of the surface of experience

That which defines the limit of a space
That which is between the interior and exterior
Buddha-Nature
Awakened to the non-projected real

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The fundamental resonant frequency of experience

Mastery in the in art of non-clinging

The ability to see things as they are

Being as one is
Buddhi
That aspect of our experience that comprehends the value and meaning of experiential
events

The gauge of right and wrong, good and bad, this or that

That which knows the difference

Insight into “yea or nay”

Calm-abiding
The state of experience that remains undisturbed by the fluctuations of objects and events

The state of peaceful resonance

The state that resonates when a being remains in their fundamental nature

A state of experience not negatively attached to objects or events

Capacitance
The ability to be manifest quality (value and meaning)

The measure of Intelligence

The measure of a potential to perceive, conceive, or comprehend value matrices (the set of
qualities of a mental object or complex of mental objects) and move experience

The manifestation potential of a field of awareness to be influenced by a given event, and

is proportional to the work (manifested effort) done to build that karma
Capacity
Potential intelligence and skill to perform a task

Amount of wisdom

A measure of the amount of qualitative ability

A measure of the amount of skill in the experience and expression of value/meaning

Category
The name for a value matrix that clarifies an object’s class-relation of similarities and
differences with other value matrices
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Name of a set of specific differentiations
Cause
The multidimensional multi-linear forces that influence the movement of a mental object
That which results in an effect
The preceding principle force that connects the before to the after of a changed event
Chance
A measure of the probability that an event will occur

That aspect of existence that is not causally dependent

A measure of randomness of an event

Change
Essential characteristic of existence that allows for differentiation
One of the fundamental characteristics of awareness engaged with objects
Chaos
A way of a dynamical system, like, but not a human being, that is extremely sensitive to
initial conditions, like genetics, family karma and opportunities. Humans can
intentionally change their physical and karmic momentum and are thus non-chaotic
Chitta
The screen of awareness

That by which the knower is aware

Clairaudience
The ability to hear without using one's ears

The ability to hear other people’s private audible sounds without ears
Clairvoyance
The ability to see without using one's physical eyes

The ability to hear other people’s private visual experiences without eyes

Class

A region of experiential space that includes similar objects or events, their representations
and transformations

A group of objects that share a similar characteristic or transformation

A group of sets that are gathered by the defining property that they share

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Clingingness
The amount of attachment a being has for an experiential object/event

The ability of an experiential object to curve the time-space screen of awareness

The frictional seed cause of turbulence in experience

Cognition

The functions of experience involved with relating one aspect of experience to another and
comprehending that relationship

The experiential transformations of perception, conception, comprehension and volition

Cognitive Dimension
The mental space involved with the representations, functions and transformations of
knowing

The manifold of awareness as it perceives, conceives, comprehends and initiates change

Commutative
The commutative property holds in the imaginary dimension of experience but not the
real.

The order of occurrence of transformed events have different meaning and value than a
different order would
Complex Analysis
The study of the interaction of the real and the imaginary

The study of the warping of truth and value into the untrue

The study of the creative, imaginary, dream state, delusions, fallacy, glamour, hatred

A study of how a being curls or deviates from it's dharmic path

Complex Manifolds
The surface of those dimensions such that every neighborhood is in the imaginary (non-
real) realm

Fantasy, dream state or deep sleep

The experiential dimensions orthogonal to the real and true

Compulsion
The overwhelming urge to do something in a certain way

The tension to do something in order to relieve a conceived stress

The need to perform a task that will relieve an attached anxiety
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Concentration
The willful sustaining of the focus of attention over time

The holding the mind-stuff still for more than a moment

Attention over time
Concept
An ideological unit of meaning

Meaning matrix: A value matrix on the ideological dimension

The mapping of a meaning onto a word

The abstraction of a meaning into a mental symbol

The name of the eigenvalued eigenvector qualities of a meaning matrix

A region of mental space centered around a conceived meaning

Conceptual Analysis
The differentiation of meaning matrices into a specific class

The Jacobian of Meaning

The purposeful relating of concepts into their characteristic magnitudes and directions,
and transformation potentials

The relating of the vectoral components of a concept into its Hausdorff unity
Concern
Conceptualization of a focus of attention to an alarm

The directing of the will to a point of meaning or value that could be effected negatively

Linguistic symbol for a mental object requiring attention

Conceptualization for that which could cause suffering

Conditioning
The tendency for a previous experience to influence a present or future experience

Unconscious cultivating a response to a specific stimuli

The patterns of response paired to a given conceived similar stimuli

The induction of response patterns through the use of similarity

Pairing a given signal to mean a given behavior change

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The connection potentials between past experience and future experiences
Congruence
The equivalence mapping of the form of a mental object from one dimension of
experience onto the space of another

Correlation of a mental object with a similar value matrix

The measure of the degree of sameness of an object mapped one or more spaces
Conjecture
A statement that is expected to be true, but is not proven

The nature of all knowledge based on words or representation

The use of words to explain reasons

A speculation as to the meaning or value of objects or events

Connection
That which ties two independent neighborhoods together

A path that brings together otherwise distinct spaces

A space where communication can be transmitted from one region to another

Having a relation potential

Smoothness of a surface between two regions even at the infinitesimal level

A point, line, plane, volume, or field that joins one region to another

A topological space is connected if they could be considered together

Contact
Being, here, now as it engages with an object

Experiencing the impressions of exterior forces

Awareness of an object, scene or event

Control
That which determines an intended direction for objects

The tool of discipline for any aspirant

The tool of the will to manifest its intention

How skill is gained

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How we manifest

How how is how

The restrain or encouragement that a being uses to change an event.

The willful aligning of karmic tendencies and intention with the dharmic geodesic

That which manipulates inputs into a desired output

The way in which we direct any aspect of our being

Cooperation
The willingness of a being to seek resonance with another experiential state

The coordination of wills in alignment with a specific goal

Coordinates
Points of contact and extension of manifolds

The extension of a surface of experience into it's characteristic extensions

The extensions of the conceived quantitative and qualitative distinctions projected on the
experiential manifolds

The degrees of freedom differentiating aspects of experience from others

The qualitative eigenvector bases and the metrics imposed on these experiences

The bases defining an identified space and the relationship with other reference spaces
Correlation
The determination of the relationship between objects and events

A measure of the degree to which two attributes share a similar quality

An equivalence mapping

Degree of truthfulness of an equivalence mapping

Creative
The manifestation of quality or meaning

To bring meaning or value (Quality) into existence

Creed
The set of beliefs that formed around an ideal conceptual seed

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A semantic conceptualization of the unifying themes of a being's or group’s belief
matrices

The ideas representing the principles and way of a person or group

Cultivation
The disciplined effort to manifest a principle

The being's skill of flourishing and thriving

The continual reorientation towards the wisdom path

The reconditioning to non-conditioning

The path of wisdom

Curl

The rotation into the imaginary dimension of the curve of experience when attaching to
objects deceptively
Current
A measure of the flow of experience

The flow of our aware over time

Deduction
The implicating from a concept matrix to its its component

Taking implication from a concept or a series of concepts in logical relation

Experience that goes from a value or meaning (Quality) matrix to an implication

An inference that has a magnitude less that its premises

Defense Mechanisms
Thematic patterns of strain in experiential field states and processes responding to stress

Ways of coping with disturbance onto the field

The particular styles of reflexively responding to experiential impacts or cues

Definition
The use of combining linguistic symbols to equate the meaning of another linguistic
symbol

The assignment of a linguistic symbol to a meaning

Words used to differentiate the meaning of a word or concept.

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Degrees of Freedom
The level to which a being is free to manifest

A measure of a being's eigenvalue manifestation of one’s eigenvectors

The reciprocal to the degree of suppression (i.e. repressions, repulsions, inhibitions,

impulsions or compulsions)
A measure of the manifestation of an experiential state of no want (no need or desire for
attachment and hence freedom from the karmic effects of attachment)
Delusion
An conceptual object believed to be real, but is not
An erroneous belief that is believed as true
Conceptual illusion
Derivative
The instantaneous rate of change

The slope of the tangent to the curve of experience

Understanding the magnitude and direction of an infinitesimal awareness at a moment

A distinction in a continuous path
Desire
The tension felt by a being to fulfill a need

Voltage on the feeling dimension

The drive towards fulfillment of a conceived want

The experiential longing for a potential experience state resolution.

The urge to feel a certain way towards or away from an object or event
The result of clinging to or avoiding an object that is not possessible or avaiodable
The want to resolve and experiential tension
Despair
The experience of the discomforting karmic momentum overwhelming the being, with
little hope of resolution

The end stage of suffering in life

The emotional state of deficient hope

Tuning in to the potential option of non-existence and non-awareness

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Bad, deceptive or foolish experience
Determinant
The scale factor of the volume of an aspect of experience

Constant of proportionality that relates a magnitude (scale) to an experiential matrix

The area of the parallelogram spanned by two vectors

Or the volume of a parallelepiped

The scale of an idea;

The volume of the experience as conceived by the eigenvalue fulfillment of the

eigenvector bases of the experiential matrices

A measure of the extension of a discrimination

(a discrimination is the map of the relationship of two vectors that define their relationship
of difference and similarity)
Development
A map of the path of a being’s becoming over time

The experiential processes of becoming

A qualitative description of the changes the occur in a being and experiential field
Differential Equations
The mathematics of change

Equations that describe rates of change of variables, even if a variable is its own rate of
change

Differential Topology

The insight into the characteristics and transformations of surfaces

How surfaces and spaces change

Study of the gradients, deviations, curls and flows of space

Study of the twists and turns of the manifolds of experience

Dimension
The boundary of a region of experience that defines a unity and neighborhood

The extent of experience

The who, how and why of a force on a object that is caused into effect at a particular
where and when

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The fundamental independent states of experiences that depend are dependent on
awareness

The potential or actual size of a space

The expansion of the characteristic potentials of extensibilitity

Dimensional Analysis
Determining of the distinct independent characteristics of extension

Study of the characteristics of the spaces that extend through experience

The study of experiential degrees of freedom

The study of the awareness of perceptions, conceptions, comprehensions and volitions
Dharma
The direction of the geodesic path from the now of experience to its qualitative fulfillment

The path of most righteous evolution

The inner norm of surface of the experiential now towards excellence

The resonance of experience with its fundamental frequency

The direction of those choices that are the most true, good and right

Dharmic geodesic
The tangent bundle of potential ways for a being to move towards their fulfillment
The graceful ways that a person could take to come into value and meaning now,
considering the potential future ramifications as well
The truer, better, more right ways to become
Direction
The inclination of an object as it travels from here to there in a particular reference frame
The line along which an object travels in relation to the point of reference of awareness
and the good and the true.

The qualitative goals of our will

The way to which the motivation strives

Why we go how

This or that way

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The qualitative goal of a motivated event

There from here

The qualitative spatial distinction of awareness and an object

The line of attachment between awareness and the objects it is aware of

The inclination to become in a certain way as opposed to another

Discipline
The acts of gaining skill towards a principle goal

How a who fulfills a why

The training of being to become better

Controlling being and cultivating becoming

Skillfully surfing the wave of experience towards the better and more true
Discrimination
The recognition that a mental object is different from another mental object in a defining
way

The sorting of experience into categories based upon their differences

The metal act of recognizing that an object or event is "not this"

The separation of the true from the not true and the suffering attractors/repellors from the
blessings
The determination of distinction of objects or events into their attributes
Disease
A process that occurs in a being that tends towards discomfort, dysfunction or death

The processes that promote path of suffering, lack of awareness, lack of existence or harm
A process that hinders the natural resonant equilibriums of the body or mind
Disposition
Emotional reactive tendencies of a being

Background mood qualities that a particular being most commonly experiences and
expresses

The emotional climate of a being

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Thematic pattern emotions tending influencing the present field

Average eigenvalue of the resultant eigenvector of the mood matrices over time

The average of the qualitative emotive tendencies of a being

Disruption
The perturbation caused into the field of experience

To impede a process

The effect on the equilibrium of an experiential system due to the turbulence whose eddies
seeded around an attachment to an object
The moving out of harmony
Distortion
A measure of the discrepancy of experiential truth with reality

The effect onto comprehension when awareness remains attached to an untruthful or

harmful perception, conception or behavior
-do
A style of applying a strategy to manifest a worthy principle

The way of a manifesting a principle in ones life

A principlized technique
Dogma
Concepts and conceptual matrices based on a unifying belief

A unified conceptual theme that defines a belief system that is believed with a conviction
that outweighs its truthfulness

The sets of beliefs codified into a unified belief system

An ideological norm defined by a person or group of persons to represent a conceived

righteousness
Dream
The experience that occurs during sleep that seems awake and real, but is, upon
awakening a memory of an experience that occurred while sleeping

The travel space in the astral dimension that awareness wanders while asleep
Drive
That which propels a being towards a particular resolution of experiential tension

The impulsion to resolve a conceived need

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The urge to attach to objects and events in a specific impulsed way
Dynamic Processes
The study of systems that change and their forces that determine the dimensional
expression of those changes

Forces that cause change

The experiential transformations that determine the changes occurring in our field of
awareness
Effect
The dimensional changes that occur as a result of a set of preceding causes

That which comes from this

The result of an action

Ego
The (0,0,0) of the identity function at a particular moment

The sense of identity of a particular being

“Me” to a field of awareness

The bases of identity matrices that defines one’s sense of one’s own identity to the field of
awareness
Whom I consider I
Ego Functions

Those transformations and representations that are centered from the reference frame of
one’s sense of personal identity

The executive functions that promote the selfish goals of the person
Eigenspace
The potential extent of one's most excellent qualitative experience and expression

The dharmic manifold

Eigenvalue
A measure of the intensity by which a person pursues a particular eigenvector

The amount of expression of a particular value

Eigenvector

The characteristic way of a particular quality

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The direction of the excellence of an object transformation

The frequency of characteristics that defines the qualitative flow patterns of a being

The way of a particular mental object

The tendency of a object to be comprehended in a particular light

The qualitative distinction of on form or set of forms from another

Elasticity
A measure of a person's resiliency to return to an pre-disturbed equilibrium given a
deformation

The willingness of an experiential field to return to its equilibrium given a disturbance

Opposite of stiffness attachment onto an object, (stubbornness)

Empathy
Tuning in with the feelings of another being

Resonating with another being's emotional feelings

Encouragement
The act of motivating a being towards their fulfilling meaning and value

The motivation to fulfill a hope

Helping life flourish

Urging a being towards fulfillment

Enlightenment
The dynamic state of a being that has enlivened insight and wisdom past a certain regional
norm

The ability to take something as it is

Neither happy, nor not happy

Freedom from suffering

Remaining in an equilibrium of peak experience

The way of non-clinging

The personal experiential fulfillment of a sentient creature

Environment

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The region of the exterior physical manifold (beyond the experiential boundary) that is in
the neighborhood of a being at a particular time

The space that contains the aware being

Influences of the objects in the space containing the being

The field influences from outside of ones being by neighborhood regions

Epistemology

The study of how it is that we come to know

A mapping of the cognitive systems

Equation
That which connects two attributes as equivalent

The mapping of an object from one domain onto another and still have essentially the
same related characteristics

The relating of the essential similarities of objects

Identifying a logical relation of sameness amongst “different” objects (objects with

separate topological boundaries

Relationship of those which are the same

Categories of sameness

Differing perspectives of the same thing

Essence
The most fundamental qualities of an object, without which the object would not be that
object

The characteristic intrinsic nature of an object

That without which it would not be

Etheric
The experiential manifold surface correlating awareness with the physical fields of being

The awareness of the energies and forces of change in the body

Ethics
The principles of the intentional effort to bring about value experience and expression

How and why to treat others

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Euclidean Geometry
A geometry of 3-d that postulates amongst other fundamental axioms, parallel lines never
meet
The structural geometry that seems believable on the local surface, but may in fact behave
differently according to non-euclidean spatial relationships
Evaluation
The comparison of value matrices

Mental act of correlating the value matrix of an experience with a meaning

A measurement of the amount of Quality

A measure of the appreciation of quality

Excellence
The extent of quality past a minimal critical point of very good

The point of full quality

A level of value experience or expression that is of superior quality

Experience

The states of awareness changing over Time

The flow of awareness through time-space

Expression
That which is intentionally manifested by a being

The dimensional effect of a being's will into action

Extraception

Perception of events that immediately originate in the world

Perception of physical phenomena outside the body

Extroversion
The outward focused awareness towards the aspects of awareness external to oneself
Attention to the objects and events world
Faith
A measure of conviction in a belief given a degree of uncertainty

The experiential process of believing a value, while not knowing its truth
Fallacy

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A belief that is based on misconception

A non-logical reasoning transformation

Name of the complex conceptual dimension oriented towards falsity

The non-truthful aspects of a concept

A conceptual region mapped on the ideological complex dimension that is not true

Mistaken Belief
Fear
The experience of extreme concern for the immediate safety of ones being

Concern about future event that might violate ones safety or secure equilibrium
Feeling
The conscious appreciation of contact with the physical dimension

The edge of experiential reality with physical reality

The experience of sensation from a bodily state

An experiential state that arises from the contact with a perception

A want, don't want, don't care attached to a perceived quale

A the experience of a qualitative distinction that arises in experience when contacting the
body

Recognition of the contact with the texture of experience

Field

A region of experiential space with particular characteristic features pervading that space

Assignment of a set of qualities and their magnitudes to a particular region of experiential

space
Filtering
The process of selecting out for or against certain aspects of experience

The rejection or allowance of information into awareness

Final Good
That towards which a purposeful being aims

Happiness; activity of consciousness according to virtue

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Manifestation of wisdom

Pluralizing Beauty

Propagating quality of life

The end of the resultant vector of our dharmic geodesic

Fixation
The stuck focus of a being onto one region of experiential space

A mental object of such mass that the consciousness cannot escape it's orbit

An inappropriate holding of consciousness to see through a set of value matrix filters

The distortion of consciousness that occurs as a result from the continual returning to a
mental object or event to a narrow region of some space
Flow
The current of experience moving forward coming in contact with the here and now

The moving forward of experience

The mass of awareness moving forward in time turbulated by contact with mental objects

Foolishness
The intentional leading of experience towards suffering or nowhere (Qualitatively)

The absence of wisdom

The lack of will, skill and insight needed to create value

The pursuit of an experiential expression that is unwholesome, harmful or not truthful

Force
That which moves and determines the dimensional change of an object
The effort that induces a change in the flow of an object, state or process
The impact of the changing flow of experience at a point in time-space.
Forgiveness
The releasing of the belief that someone else was responsible for ones own karma

The willingness to be in the here and now, oriented towards becoming

Taking charge of ones destiny

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The ceasing to feel resentment towards another
The willingness to reconcile a relationship despite a moral impropriety done in the past
Fourth Tetralemma
The complex dimension is the fourth tetralema

It neither is , nor is not

That which is tangential to Experience

The Imaginary dimension

It has neither positive nor negative “real” valences, but still has dimension
Frame of Reference
(0,0,0)

The center point of independent bases from which the identity matrix considers null

The point from which the vectors of experience are oriented and measured

The particular perspective from which a being relates experience

Ego is the matrix that is standard inertial frame of reference for experience
(Karma is created) karma is the constant change vector

Consciousness is a non-inertial frame of reference (Karma is not added or subtracted)

Freedom
The ability to control ones own being

The state of being with quality and meaning

The capacity of self-determination

The state of being that has no attachments

The ability to move in the here and now with no ties to any suffering

The state of no-suffering

That which occurs when a being is established in their own fundamental nature
independent from the attachment to objects

The state of no repressions, repulsions, inhibitions, impulsions or compulsions

Frequency
The measure of a the range of a particular experiential quality with its polar opposite
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The measure of repeating of a particular change of the states of awareness of an object
over time

What consciousness tunes in to

The rapidity of the fluctuation of mind-stuff

How fast someone changes their mind

The tendency to characteristically fluctuate periodically between two characteristic
extremes
Friction

The force that impedes consciousness from manifesting

The unwillingness to flow

The energetic disruption created in experience from the contact of awareness with objects
Fulfillment
The completion of hope

Full of existence, insight, value

Actualization of manifestation

The most flourishing of a being

An idealized state of most excellence for a being

The direction of more better

The direction of experience that minimizes suffering and maximizes Quality

Bliss, joy, completion, actualization

Wisdom of all concerned
Fun
That which a being experiences as pleasurable

The goal of recreation

The intrinsic enjoyment of experience

The sense that some activity is more than worth the effort
Function
That which relates an input to an output

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How a who does why

A mapping or transformation of an experiential object

A rule of transformation

The how of doing something

The processing of objects according to rules of transformation

The direction of the purposeful movements

The study of the sequence of changes that occur within being

The goal oriented transformations of being

The mapping of an object from one domain to another

Functional Analysis
The study of the processes that a being uses to become

The study of the transformations of Experience

Discriminating the transformations of experience into their momentary and relational
characteristics
Functional Cluster
The considerations of separate qualitative points (Hausdorff) to lie within a similar region

The apparent meaning or value of points considered as a whole

Qualitative similarity as considered by their transformations

The ability of consciousness to see meaning and value from a set of separate points
Fundamental
A model of being that explains the characteristic properties and transformations of
experience
The most root variable, unable to reduced to another, more root, variable
Fundamental Group
A functional clustering of objects that determine the characteristic ways of being of those
objects as a group

The experiential objects that serve as a reference matrix for a group of related objects

The essential quale and qualia that define a region of experiential space

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Fuzzy Topology
The recognition of comfort with a certain degree of similarity in the qualitative
characteristics of the vectoral directions of existence

A normed manifold of experience (eg. A egoic reference frame) that characterizes the
reference class of matrices with a certain degree of conviction
The fundamental nature of awareness of experiential objects has an inherent knowability
and unknowability. Fuzzy topology is the study of the degree of comprehension that a
person can gain beholding somewhat unknowable objects.
Gestalt
The experiential processes that relate associative regions of experiential space with the
overall intention of the person
The whole as related to its parts
Glamour
A belief that one believes is true, but is not

A way of dealing with the sensual dimensions that is based on a mistaken belief

The false value surrounding a metal object upon its conception

The inflation of value or meaning beyond truthfulness upon the beholding of a desired or
undesired object
Goal
Why humans live

The end of the direction of our hopes

The end of intention

The why a who does how

That to which a being strives

A preconceived region to which a being would prefer to go

The purpose of an endeavor

The path and end of a vector

The dharmic geodesic
God
A Space of complete reality, value and meaning

The essential who, how and why and thus cause and effect of all that is

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The essence of all beings

The fundamental motivating force of all Being

The principles and disciplines of the way of the universe

The most excellent, real and wise

That which is, despite our experience

That which defines the inherent rules of being

Good
That which breeds less suffering

The positive coordinates of a value system (polarizing with bad) which represents a
experiential fulfillment of sentient life in some way

That which we hold as dear

The way of that which truly is valuable and meaningful

The eigenvalue of the basis of the quality matrix that includes all value matrices

The direction of the eigenvector of a ideal quality matrix representing the standard by
which other eigenvectors of particular value matrices compare their direction

Existence, Insight and Fulfillment

Grace
A description of a way of being that cultivates experience into wisdom

The uprighting nature of being

The best ways of the dharmic geodesic

That which brings about alignment with truth, meaning and value

The attunement of action and intention with a valuable way

Gradient

The slope of the amount of the quality of awareness in time-space

Slope of the tangent to the curve of experience at a particular point

The karmic direction of experience

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Grasping
The attempt to hold onto a mental object or event beyond its real existence

Holding on to that which is not true or valuable

The critical moment of experience when consciousness has direct frictional contact with
the surface of experience (an object or event), that drags or propels the awareness out of
the moment
The way of attachment
Grief
The flavor of emotional pain that is related to loosing a dear object
Guilt
The feeling of remorse after having done/thought something that one believes they should
not have done/thought
A feeling that can be used to hewn in onto the right way, by sensing what is wrong about
the wrong way, having tried it.
Habits
Characteristic reactive responses to impinging stimuli onto consciousness
The karmic tendencies to impulsively react to an identified cue with a scripted pattern of
response
Harm
The infliction of some form of suffering

Actions that moves a being or another being towards a negative experience

Intentional qualitative impedance

The act of diminishing value or truth to a sentient creature by an action

Harmonic Oscillation
Equilibrium point: The fundamental resting point of consciousness

The tendency for people to fluctuate between a good and a less good way of becoming

Moving towards and away from the Eigenvector of value matrix of mental object

The tendency of a being to be in a qualitative equilibrium

A measure of the fluctuations of mind-stuff

The restoring force of a being to return to equilibrium

The resonance point that people reach a resonant equilibrium

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Harmony
A state of quality that develops between two or more people when their impression
transmitted and received invoke a concordant pattern of response

The dynamic state within a person when their experience is congruent with quality

The alignment of a will or wills with a fundamental intention

The interactions of two being or events that results in the congruence of qualitative
relationship
Happiness
Activity of a being in resonance with the dharmic frequency
The harmonic achievement of a person’s wisdom to maintain a consistent value and
meaningful mind-field
The successful result generated from the activity of awareness according to virtue
Hausdorff Space
A region of regions that has a distinct boundary

A region surrounding a point that includes only that point

Distinct points that are topologically distinguishable

Hausdorff Unity
A distinct area of space with a boundary that separates its space from any other
That which is separate from another to form a unity, and something other than the unity
Health
A measurement of the overall qualitative states of a being
The ability of the person to have a harmonious functioning of as many aspects of
themselves as necessary to achieve proper functioning (eigenfunction) and success of that
proper functioning (eigenstate)
Heaven
A space of complete fulfillment

A psychological place of no-suffering

Bliss

That which needs to more

A space of existence where a consciousness mythically goes after death

Here

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The only real space of the spatial aspects of present experience

Where a being is now

The space of the experiential moment

The where of now

The now of space

The place of awareness at attention

Hope
A conceptual longing to bring about a value experience or expression

A linguistic desire for a conceptualized Quality Matrix to manifest

The experiential urge for fulfillment

Hurt
The inflicting of pain or suffering onto a sentient being

That which is negates the life-force of a being

The impedance placed upon the vitality (full expression) of a being by an action
Hypothesis
A statement put forward to explain the why behind a series of events

A reasonable explanation for a phenomenon

A conceptual model used to explain the causal relationships of the fundamental
operations of a process
Identification Process

The experiential function that correlates attention from a particular mental object to the
identity matrix of most similar class of objects

Correlating this object with an equivalence class

Identity
The norm used to correlate an object with a particular meaning or value unity

The frame of reference in experience that a person considers to be “me”

The recognition of an object into a semantic category with the same name
The process by which awareness recognizes objects as the object recognized
Identity Element

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The element of being that appears to remain unchanged despite transformations applied to
it

A mental object that defines the reference class for similar objects

The association of similarity of an object with an identified class

Identity Matrix
The matrix of value characteristics that that identifies the egoic frame of reference

The matrix that does not change with transformation

The matrix that takes on the characteristics of conditioned reality projected onto an obejct
or event

An egoic referencing matrix that idealizies a value or meaning for similar object
categorization

The frame of reference of a group of quality matrices that determine the characteristic
identifications of an object into a set, group, matrix, or name.
The correlation of qualities of a object or event that distinguishes it form other object or
events into a conceptual unit
Ideology
The study of meaning matrices and their transformations

Comparing resonance patterns of concepts

Study of the relationships of conceptual categories

The mathematics of meaning

The study of meaning

That which arises from cognition as a semantic identity and can relate to other semantic
identities in logical inference

The mathematics of ideas

The quality of a set of ideas

That which is conceptualized by a being

Idea: A unit of conceptual meaning

An organized collection of thought that complex around a central conceptual theme

Individuation

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The development of a resonant way that augments the nourishment and flourishing of
valuable experience

The path of harmonious way of the person

The skillful pursuit of destiny by a reasonable sentient and free creature

Ignorance
Lack of knowledge

The state of not knowing

Not knowing better

The state of being before experience

Illusion
A perception that is believed to be real but is not
An untrue perception
Image
The form and attributes of a mental object

The experiential appreciation of an object of perception

The mental space of functional clustering of an experiential object into a unity

A region of experience that defines a form

A bounded object of perception

Immanence
The essential nature of being aware

The reality of experience

The inherent quality of that which is about experience

The fundamental nature of being

Residing in the state of pure awareness unattached or disturbed by objects
Impedance
The resistant and reactive forces of our being that hinder the qualitative experience and
manifestation
Impression
The imprint onto consciousness that occurs as a result of a perception

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The seeds of samskaras (experiential field tendencies) projected onto a perceived or
conceived object

The reaction of consciousness when contacting a form

The result of contact onto the field of awareness

Impulsion
That which is driven

The non-conscious tendencies that motivate a being

To impress a force onto a momentum;
The unconscious urge to resolve an experiential tension
Inaction
The dimension of no change

The null set of activity

Experience without expression

That which does not change

Non-becoming

The non-clinging onto a mental object during the flow of experience

Induction

The logical correlation of a set of conceptual premises to a conceptual conclusion

A vectoral field energy that resonates into value/meaning correlation of an experience

The willingness to change

That which our volition does when attempting to instigate a change
Inertia
The tendency of an object in motion to keep its characteristics
The tendency for an object to not change unless acted upon by an inside or outside force
Inhibition
The act of retarding manifestation

A measure of resistance of will

The dampening forces on action

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The holding back of one experiential process by another
Insight
The way by which a being comes to know

Bringing value or meaning into the light of awareness

The experiential process that comprehends right from wrong, good from bad, true from
false

The bringing into awareness an understanding as to the causal linkages and

interrelationships of perceived, conceived or willed objects
Instinct
The innate drive for a being to flourish

The reflexive responses of a being to survive

The survival drives of a being

That which our genes tell us to do

The impulse to meet a need by attempting to resolve the tension of an pressured
experiential field by specific actions
Integral
The sum of the areas underneath the curve of experience

A measure of the totality of extension of a function during a range of time

The sum of states of experience over a unit of time-space
Integration
The process of finding the integral

The bringing together of parts of experience into a strategic whole

Tying value and meaning matrices together in valuable and meaningful ways
Bringing into integrity
Integrity
A measure of act and belief in congruence with proprium (most sacred value and meaning
matrices

A measure of actual (karmic) resonance with ideal (dharmic) resonance

Q-factor of person's excellence

Proper discipline according to proper principles

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The particular quality of tending to act in accordance with fundamental principles

The willingness of a being to intend towards truth, meaning and value

A measure of the resonance of the will of a being’s karma attuned with their dharma

Intelligence

Measure of the capacity of a Being to Experience and Express Quality and Meaning

A measure of potential value and meaning (Qualia)

The capacity to cultivate experience into wisdom

Intention
The direction of the will to manifest a principled change

The magnitude and direction of the will

The urge to manifest

The hand on the rudder

That by which a being induces a change of experiential inertia

The hope of disciplined manifestation

A who moving a how towards a why

Intraception
Perception of experiential events that have no immediate origination in the world
Internal perception
Perception of events that originate in the mind
Introversion
The inward oriented vision of awareness to the intra-personal aspects of that being
Awareness of the states and processes of awareness
Intuition
The awareness of non-willed insight into the connection that occurs between events
Direct insight, comprehension and understanding of experiential events
Jutsu
The Skillful application of techniques of a particular style

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A style of techniques and tactics
Karma
The impact of the past experiences onto the present moment as field tendencies of
awareness

The slope of the tangent to the curve of experience at a particular point

The direction of the slope of the tensor field of experience describing its tendency to
become in certain ways
Knower of the Field
Awareness itself, not attached to objects or the screen holding the objects

That which knows as opposed to that which is known

The sentient part of consciousness that distinguishes being from non-being

The subject of being

The Who that does what for why

Knowledge

A mental object imbued with the characteristics of value and meaning

That which we are capable of conceiving and comprehending
A unit of a conception of a meaning and value
Learning
The processes involved in experience to come into meaning and value

The conditioning of experience to hold onto the qualitative impression

The correlation of mental objects with their corresponding values and meanings (Qualities)

The transformation of the being from a point of knowing, to knowing more

Adding to capacity
Lemma
A ideological principle proposed to lead consciousness towards understanding
A conceptual inference
Linear
A property that changes an event by scale, but not direction

Directly proportionate

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The willingness of a being to go forward evenly

A measure of the gradient of one event to another

A one to one mapping

Representing a projection from one dimension to another in way that directly

proportionate and isomorphic
Locomotion
Intentional movement of mental objects and their characteristics into a different
experiential space

The moving from here to there in body or mind

Logic
Rules of relationship for conceptualizations

The inference of conceptual relationships

A characteristic method of investigating conceptual relationship according to rule of

transformations

The rules of transformation

The bringing of multiple meanings into correlations

The accurate way to truth

The processing of correlating conceptual premises to infer reliable and valid conclusions
Love
The resonating vibe shared between two beings

The feeling in experience that arises connected to a beloved's affections or hope of

affections

The commitment to help life flourish

That which is rendered unto the beloved to help that being have more value and meaning
Manas
The mental functions of processing and attending to perceptual impressions

The storage of impressions

Manifestation
The region within the boundary of the manifold for the expression of a being

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A particular expression of a person
The power to do work, as the effort applied to transform an experiential object (including
the body
The power of an intended action
Mapping
The projecting of one function or event from one domain to another

Conceptually relating different value and meaning matrices

Gaining insight into the properties of a space and the relationships of objects in that space

Bringing objects into correspondence

A mathematical function
The isomorphising of an object form one experiential space to another
Mass
A measure of the scalar characteristics of the inertia of a mental object

The amount of substance of an object (experiential substance is the qualia appreciated)

That which is moved appreciated by awareness as having substance and form

That which is weighted by awareness to have value and meaning

Mastery
Success in manifesting wisdom in a particular pursuit

The ability to excellently accomplish projects

Quality in becoming

Excellent skill in manifesting

The dynamical process of being able to be and do well

The successful path of fulfillment of who, how and why

Material
The substance of Experience

The qualities and quantities of that which has mass or texture in our experience
That which has form and is capable of having weight
An object which has mass and potential quality

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Matrix
That which ties the qualities of aggregates together into a correlation

The relationships of the functional clustering of qualities to each other

A map of the connections of experiential objects

The mappings of the qualitative vector and tensor spaces of experience

The relationship of objects to its fundamental qualities and serves as a template for
transformations

Maturity
A state of fruition of a being

Development into a conscious state where the systems of proper development are
available to the person

The experiential ripeness of being

Maya
Name for the set of mental objects that are not real

The non-truthful aspects of experience

The set of all delusion, illusions, glamours and all negativities

That which is conceived as being, but is not.
Me
The Name of the Identity Matrix as referenced to itself

A linguistic symbol for the set of identities that an identity identifies as the identity

The (0,0,0) of the subject of being

The name of the frame of reference of a being referring back to itself

The identity of the egoic matrices, serving as the bases of the experiential coordinated
The subject identified with the fields of awareness as the subject of the experiences
Meaning
The correlation of an conceived event with a particular meaning matrix

The projections onto the conceptual manifold, the conceptual values of an event

The ideological comprehension of the essential value characteristics of a mental object

(event)

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The comprehended resonance of experience with truth

The value matrix of an object, complex of objects or events projected into the cognitive
dimension

The linguistic assignment of a word to the meaning matrix that defines the event
Mechanics
The study of the forces that instigate change on the experiential dimensions

The properties of mental objects and their displacements

The study of the causal relationships of the actions of objects

Mental Object

A region of experiential space

A region of experience that has neighborhoods, and a boundary which is often qualified by
a name

A functional clusterings of qualitative regions of conscious space into a perceptual unity

A mass which occupies our awareness

A discrete piece of conditioned experience

That which has substance and occupies the field of awareness
Mereotopology
The relating of smaller regions of experience with the personality
The spatial relationships of the parts to the whole
Metaphysics
The study of the fundamental experiential forces principlizing a being
The study of reality and the awareness of the real
Metric
The measurement used to define the relationship of change of an object within an
experiential frame of reference
Unit of distinction applied to a space
Model
A hypothetical abstraction that is used to relay the fundamental structure, characteristics,
functions and transformations of an object, event, process or system

A mapping of a system into a neighborhood of related concepts

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A conceptual analogy for the causal relationships within a system
Momentum
The tendency of experience to perpetuate a characteristic attachment

A measure of the karmic tendencies of the field of awareness

A measure of tendency of a mental object to impress itself into the next moment as a
continuation of the effort originally applied
Memory
The re-conception of an experience of the past

A type of thought that has similar structural and functional characteristics of a past event

Stored knowledge that is tagged as representing a past event or identity of an object or

transformation

That which can be remembered

The faculty that stores and retrieves impressions of past experiences and makes them
available to present experience
Moment
Awareness of the here and now

The when of where

The here, now of time and space

The time of is

When an experience is
The irreducible point of experiential time in the present now
Mood
The qualitative tone of the emotional climate

A state of being with an emotional filter

A description of an overwhelming emotional tone projected on the field of awareness

The thematic emotional karmic tendency that affects awareness in a characteristic emotive
way

A feeling that is projected onto the other manifolds of experience

Morality

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The disciplines adhered to cultivate the highest quality of life feasible capable
The volition to discipline in relation to one’s own experience and expression according to
conceived worthy principles, in attempt to bring about more value or meaning for oneself
(ethics is morality applied to increase the quality and meaning of other’s experience)
Morphism
The structural change, yet similarity of a region on one dimension when mapped to
another region of a different space

The filtering of reference changes

The changes that ideas, feelings, perceptions, and intentions when projected onto each
other

The linear or non-linear transformation of a quality matrix

The mapping of one aspect of experience to another domain, keeping the equivalence of
the identity intact
Motivation
The effort involved with manifestation

The force to become

The force effected by intention and effort

A measure of the forces characterizing manifestation

Mystical
A meaning matrix that correlates those aspects of experience which are especially
profound, valuable, and fulfilling.

The tuning in with satchidananda

The experiential sensing of that which is perceived as good, true and right.
Naming
The assignment of a linguistic signal to a meaning or value matrix

A linguistic signal that labels an identity matrix

Assignment of a sound pattern to a neighborhood of value matrix correlations

The assignment of conceptual identification tags

Symbolizing the distinction and similarity characteristics of an event into a new set

Assignment of a linguistic symbol to signal a particular meaning

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Unify essential characteristics of a concept into a linguistic symbol that represents that
concept

Representing the correlations of meaning

The mapping of a word with a meaning

Needs
Goals of the urges of experience

Object of focus that resolves the particular region of experiential tension

That which is wanted or desire
Negative
The valence away from (the polar opposite to) the experiential good, true and right

That which is impedes a being from experiencing and expressing quality or meaning
That which is not real, true, right or good
Neurosis
A pattern of being that tends to suffer substantially because of that being's choices

Suffering induced by karma

A pattern of mental disturbance that is based on some untruthfulness or suffering

The warping of experience to less than appreciate the beauty of life

Patterns of thought and motivated behavior that detract from the quality of a person's life

Curling into the imaginary dimension

Noise
A measure of the hindrances to perception

Unwanted signal characteristics of misconception or misperception

Regions, filters and distortions of experience that hinder comprehension

Non-Euclidean Geometry
A study of geometric surfaces, that amongst other features, can have parallel lines meeting

The study of hyperbolic and elliptic geometries

The study of the geodesics of curved space

Nonlinear

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The aspect of being that describes how the sum of inputs into experience is never directly
correlated to the output

The description of creative systems of being

A behavior of system dynamics that is reflects the ability of free will to change karma

A description of the dynamical relationship experience and behavior

Norm
A function that assigns a value of positive length or extent to vectors in a vector space

The conceived eigenvector of the moral standards of a group in the social region of a
being
The control reference point that determines the metrics used to evaluate difference in ,
identity, time duration, spatial extent and the rules of transformation
Normed Vector
A curvature of experiential space that induces a vectoral field to be evaluated by a
particular identity matrix

An Experiential space that is evaluated by a preset standard

A comparison of an experience with the conceived resonant identity space

A convention applied to an experience to given it a standard of comparable relation

Now
The time of that which is

The here of time

The moment that eternally exists

The only time that truly exists in a being

The only aspect of experiential time that has no duration
The present experienced point of time
Objective
The effects of being

That which we are aware of

That which has dimension

That which is contained in one's experience but is different than the awareness
That which has experiential mass

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Obsession
The pressured repetition of experience in a cyclic way, usually focused around the relief of
a source of tension

The pattern of uncomfortable ways of thinking and feeling that centers around a
conceptual focus
Ontology
The study of that which is

The grasping (understanding) of the truth of being

Study of the surfaces of the manifolds of being and their fundamental transformations
Oscillation
The fluctuation of mind-stuff

The tendency for a being to judge a quality by recognizing its polarities

Any periodic fluctuation of a wave or substance or consciousness

The pattern of ambivalence of will around a decision

Pain
That which feels less than pleasureable to a person

Discomforting experience arising from sensual contact

A perception which hurts
Paradigm
A model of explanation that ties leading theories together in a more explanatory way

A explanatory concept matrix that ties other explanatory complex matrices together to
explain things more completely

The resultant eigenvector of meanings that explains the most about a subject
Peak Experiences
Very valuable experience

Experience that transforms experience in a excellent way

A range of Awarenesses over time that are fulfilling

The experiential fruit of good karma and intentions

Perception
The recognition of a sensation into functional clusters of qualities

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The awareness of a sensation
Periodic
The patterns of change

Tendency to tune by understanding opposing concepts

The measure of a characteristic pattern to reoccur

The measure of a cycle

Permeability
The willingness to assimilate knowledge or meaning

The willingness to be induced into an experience

A measure of the openness to accepting an idea/value

The willingness to allow an event to occur
Person

The region within the boundary (area) of the experience and expression of a being as
Experienced through time
The unitary conception of the experiences and expressions of a being over their lifetime
Persona
The set of qualities and meanings that a being projects about their own being into the
world

The image of one's identity matrix projected outwards

The image of how one would prefer to be conceived as

Personal Construct
The way in which a person anticipates events

A matrix of possible intentions for given cues

The way one matricizes their experience

Personality Disorder
A style of becoming that is fundamentally disruptive

Association of traits that remain in the imaginary or negative dimensions

Tensor analysis of trait matrices showing the direction of being characteristically as non-
real or negative

Themes of manifesting that propagate suffering and confusion

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Perturbation
The measure of the disruption of the harmonic resonant field of a being

The wobble of a vibrating mass away from its eigenvector

The neurotic tendencies that disrupt the calm field

Those characteristics of deviating from a characteristic upright way

Phenomenology

The study of the ontology of perceptual and conceptual contents

The study of the relationships of the objects of experience

Study of the substances of experience and their transformations

Philosophy
The cultivation of those skills involved with becoming wise

The pursuit of the experience and expression of meaning and value (Quality)
The love of wisdom
Physics
The study of the principlizing forces of physical reality
The study of the forms, transformations and causal relationships of objects
Pleasure
Stimulation of that which feels good to a person

Feeling Good

Sensual experience in the feeling good dimension (not necessarily right)

The positive aspects of sensual contact

A sensory stimulation that leads to a desire

Point
A particular region of experience
A place in time-space that represents a non-duration and non-extention of the here-now
Positive
That which is true, good, and right

Experience that is moving towards fulfillment

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The dharmic (eigenvector of excellence) direction
Experience that is moving towards the dharmic geodesic
Postulate
Axiom applied to a specific field of knowledge
A fundamental conception used in a logical relation to lead to an inferential truth
Power

A measure of the ability to manifest

Effort x (Capacity + Intention)/Resistence

The amount of energy transferred per unit time

A measure of the ability of a force to change the characteristic magnitude and direction of
experience and expression
Prediction
Describing the behavior of future events
Pressure
The tension that a being feels on a particular region of the manifolds of experience

The strain felt in experience due to stress

Force over an area of awareness

Principle
The why a who fulfills a how

The vectoral direction of an intended discipline

The connecting point of an ideal matrix

The way to excellence

A determining characteristic of beings moral matrix

The essential quality of a being's intent

A conceptual dharmic geodesic and goal for an intended action
Process
The causal steps that a transformation takes

The way of change

Details of how a who manifests why

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Projective Geometry
The mapping of experience of one dimension onto another

Representation of the relationship of forms on multiple dimensions

The sharing of one experiential metric with another dimension

The inter-relationship of form, sensation, discrimination, comprehension, volition,

consciousness
Proprium
Value matrix of Value Matrices

The set of all Value Sets

That which is identified as important for self-development

The egoic matrices
Psychology
The study of Experience

The study of the topology and topography of the experiential manifolds

The study of that which moves and determines the dimensional existence of an aware
being

The study of awareness transforming over time

Psychosis
The mistaking the imaginary as real

A pattern of experience that remains in the negative

Experience that is immersed in untruth, non-real or harmful

Delusional thinking styles

The belief that something is, when it is not

Purpose
The principled intention of a being

The why of a who doing a how

The vectoral direction of the will of a being

The endpoint of an intended action

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The final good of a manifestation
The why of an intended action
Qi
The energy by which movement occurs on the experiential dimensions

That which awareness uses to initiate movement

The potential and kinetic energy of Intention

A unit of Experiential voltage

An experiential charge through a resistence

The awareness of that which causally instigate change
Qigong
The cultivation of vitality

The disciplined adhered to that carefully propagates the way of flourishing

The use of movement templates to cultivate karmic change on other manifolds

Strength, brilliance and caring in manifestation

The use of preconceived templates of awareness to cultivate insight and wellness

The storing of potential energy and channeling it towards a more valuable and meaningful
way
Quale
A specific value characteristic or attribute of an experiential object

Inherent properties of perceptual experience

The direct experience of differentiation/similarity that defines a specific qualitative aspect

of our experience

A group of Quale would form a Qualia

Qualia
A matrix of specific value characteristics of a mental object

Group of quale

The direct experience of differentiation/similarity that defines a specific qualitative aspect

of our experience

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A value matrix made up of specific quale

Recognizable characterictic of a mental object

The components of a quality matrix

Qualitative Analysis
The study of the components and processes that are involved with the transformation of a
being towards value and meaning

The conception of the discrimination of objects into their fundamental qualia/quale

Quality
That which has meaning and value

That which is distinguishable into its subject, meaning and value

The distinctions and similarities of experiences

The way of excellence

That which leads to fulfillment

A measure of the amount of truth, meaning and utility of an object or event

The distinct characteristics of an object

The amount of truthfulness, rightness and goodness of an experiential object

The experience of insight into a way of betterment

The way which minimizes suffering

Quale and qualia

Quintessence
The most essential qualities of substance
Random
That which lacks purpose or coherency

The lack of cause, final good, order, pattern or predictability

Ray
A characteristic property of frequency of manifestion of a being

The vector of a being's luminosity on each dimension

A description of the direction of a qualitative force field as applied to an experience

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The magnitude and direction of a inherent experiential way

Reactance

The measure of the impedance to qualitative experience due to intentional forces or lack
of capacity

The measure of the impedance to qualitative experience due to subjective forces

Reaction
That which occurs as a result of a given stimuli

How a mental object responds to a connection

The effect of making contact with an object

The direction of the change of momentum of an object given impact of another force
Reality
The set of all experiential objects that actually exist in objective reality

The cause and effect of a who how and why of a what, at a particular time and place

That which is

The fabric of experience and the objects that actually occupy it

That which has existence

The dimensions of being that are not imaginary

Truthful Experience

The truth of the here and now

The truthful manifestation of Being

Reason
The induction of concepts related to infer a conclusion

The comparison of concepts, inductively, deductively or abductively

The logical relationships of conceptual objects

Conceptual relationship according to rules of transformation

The correlation of a concept with other value matrices

The ability to compare concepts and solve conceptual problems

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The leading on consciousness into meaning by the logical correlation of meaning matrices
(concepts)

A functions of the conceptual manifold

The movement of experience towards the comprehension of truth through the application
of valid rules to truthful premises

The comparison of ideas in a logical way

Reflex
An unintentional reaction to a given stimuli

The initial experiential reactions to contact with an object

A pattern of characteristic response

Region
The area with a boundary of a neighborhood of associative qualities

The area within an experiential boundary

The area surrounding apoint

Relation
That which occurs in experience when there is a correlation of an awareness with a value
matrix

The rules of transformation applied to an experiential object or event

Repellor
That to which our attention tends to move away form

An experiential object which curves the mental space to focus attention away from the
object

A experiential object that has a force of repulsion

Repentance
The conceptual recognition of a being that their ways have cause suffering onto their or
another experiential field, and their hope to change future behavior
Representation
The mapping of one mental object from one dimension to another

The symbolic mapping of a meaning to another dimension through the use of a tag or label

The connection of a symbol to value/meaning matrix

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Isomorphising a conception of a model for the label that represents it
Resistance
The measure of the impedance to qualitative experience due to unintentional forces

The measure of the impedance to qualitative experience due to real forces

The frictional component of a mental object

The forces impeding manifestation

The opposite of permeability or conductance

Resonance
In harmony with a matrix of values or meaning

The sharing of value characteristics together

The path of least impedance allowing ones capacity and inductance to flourish

Being in tune with the more truthful and better

The manifested eigenvalue of the eigenvector of excellent experience

A measure of an alignment of one value with another

An experiential state whose real and valuable power is augmented upon experiencing a
phenomenon
Right
The direction of the eigenvector of an action potential matrix that is in resonance with a
moral matrix representing Goodness for that act

The positive coordinates of a moral system (polarizing with wrong) which represents a
action fulfilling a moral standard

Accuracy of a statement with a truth matrix

That which we hope to do

Resonance with a moral standard

The most comprehensible and practical way to move a state of awareness towards more
value and meaning expression
Risk
The actual or perceived chance and weight of inducing suffering by a particular action

Chance of harm

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The probability of a behavior that will induce further perturbation in ratio to the burden of
that suffering and the danger of not doing it

The cost-benefit analysis of action

A measure of the probability of manifesting the suffering that lies ahead for a given choice
Samadhi
The absorption of subject of experience into the object of experience (the object may be
the subject itself)

Appreciating on characteristics of experience without the projection of the ego-Identity

matrix

The sustaining of focused attention on the moment between change

The space in between the inhale and exhale

The comprehension of an experiential object directly on the conscious manifold, without

connections and projections from other manifolds

Awareness of the fundamental nature

Samsara
The overwhelming tendency for sentient creatures to choose a way that leads to suffering

Coming into conditioned being

Being swept away by the force of karma

A description of the disappointing woe to those who believe a false way

The wave of karma caused by dangerous attachments

Mistaking learned knowledge for insight

Samskaras
The tendencies of experience

The conceptual seed attractor coriolizing experience into certain characteristic ways

The vectoral field imposed on experience urging a mental object to take on characteristic
features or to be impulse in experience as such

Satchidananda
Sat--being, truth, reality, harmony

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Chid, awareness, experience, insight, mindfulness, consciousness

Ananda--Bliss, fulfillment, quality, value, no want

Satchidananda:
the essential aspect of being aware; the fundamental nature of the seer aspect of being
Satori
Awakening to the fullness of the here, now that remains when one gains skill in
enlightenment
Screen of Consciousness
The perceptions of consciousness

That which one is aware

The field of perceptions and conceptions that renders objects for awareness to behold
Self-esteem
The self-impressions of ones being from a particular egoic frame of reference

A reflection of the way of ones own being onto the screen of awarenenss

How one feels about their being

A measure of appreciation of ones own being

Semantics
The assignment of a linguistic symbol for a meaning or value

The rules of assigning meaning to words and phrases

The meaning from words

Relationship of words with the characteristics that define them

Sensation
That which is perceivable by experience correlating to impressions from the physical
world
Scalar
The Magnitude or amplitude assigned to a Value or meaning

Schema (pl. schemata)

The transformation of values or meanings
The conditioned tendencies of a being

Seed patterns that comprise the thematic characteristics of a person

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The value characteristics of the patterns and transformations in experience

Self

The tensor field of a being that maps the identification process

The projective recognition of one’s identity with their egoic matrices reflected onto the
screen of awareness as a bounded unity of personal experience
Self-actualization
The manifestation of core intentions

Bringing experience into fruition

A skillfully expressed life

The realization of personal goals

Manifestation of the preferred identity matrix

The personal path of wisdom

Set
The boundary and its interior of the region defining characteristic inclusion of objects
A collection of discrete objects

A region of the experiential field that contains objects

That which contains experiential objects

The boundary of a conceptual matrix

That which has members

Shame
The feeling of embarrassment for a conceived immoral act when others find out

A sensed feeling that allows awareness to tune into the social norms of right and wrong
Signal
The transmission of information

The leading of awareness to another awareness

Bringing into attention a represented meaning

Skill
The ability to a successfully apply a technique

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How a who does why well

The discipline of an operation

The careful application of a technique

How mastery is achieved, if applied to excellent principles

Sleep
A state of being where consciousness is available through the dream state

The state of being of not being awake, but arousable

Society
The conceived influences of other beings the field of awareness

The impact of other beings from the neighborhood of the being

The conceived resultant of the value matrices of individuals considered as a group

The collection of beings around a seed of conceptual coherence

A group other beings in all the immediate neighborhoods as conceived by a being

Sorting
Categorizing experiential objects into their value and meaning differentiations and
similarities

Selecting mappings amongst experiential matrices that classify the connection by a

defining characteristic

Qualifying an event or object

Using a distinguishing characteristic to categorize a set of objects

Matricizing experience

The function of discrimination

Space
Extension characterized by its qualitative distinctions

That which has dimension

The name of a boundary within with a region of experience that exists

The extensional field that allows objects within its boundaries

The extent of experience

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A set of dimensions that determine a manifold

The quantification of a quality

A measure of the distance between experiential objects

That in which experience occurs

A parameterized set characterized by its qualitative distinctions

Speculation
Knowing with uncertainty involved

Projecting an idea into the future or into some conceivable implication

That which a being does when looking toward the future and when using one's
imagination

Conceiving potential outcomes of a potential transformation

Spirit
The essence of what is

The realness of experience

The who how and why of life

That which is necessary for experience to exist

The most fundamental motivating force of becoming, that all Beings shares

That which is true, aware, fulfilled

The essence of satchidananda

The most imminent, transcendental, and true aspect of being

State
The quantified qualities of the parameters within the boundary of a region of experience

The condition of the states as apprehended by experience

Where and when a who does how for a why

The here, now of experience

Static
A force transmitted though no movement is had

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The transmission of force without movement

The impressions caused by that which does not move

Stochastic processes
The use of probability to understand the tendencies of events

The mathematics of random tendencies and characteristics

Strain
The deformation on a being caused by stress

The tensoral way a person responds to perceived and conceived pressure

Strategy
A systematic process used to manifest an intention

The skillful pursuit of an endeavor

A plan of manifestation

The application of skill, techniques and tactics to achieve a preconceived goal

Stress
A measure of the pressure impressed on a being

The total or particular force that impresses onto the manifolds of being

A cause of strain on the field of awareness

Structure
Fundamental relationship of parts and aspects of a being with the whole

That which makes up a the components of a system

How the parts relate together

The aspects or regions of being, their connections and loads

Stubbornness
The frictional component of a being's will

The unwillingness to change

The inertia of a being or a part of a being

The result of clinging onto conceptions beyond being valuable or truthful

Stupidity

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The willful pursuit of an endeavor that will lead towards future suffering because of it

Willing foolishness

A willful way of being that is negative

Doing something one knows they shouldn't do

Style
A flavor of expression

The quality of a person's expression

A particular way that an operation is performed

Characteristics of manifestation

The timbre of a person

Subjectivity
The who, who how's the why

Those aspects of being that relate to experience

The who, how and why of experience

Who is aware
Substance
That which has mass, extension and attributes

A fundamental aspect of reality that has form, mass and shape

Suffering
The friction that arises from clinging on to the contact with an object

The karmic burden from attachment

That which arises from the encouragement of negative karma

Experience tending to the negative direction

That which drags us down

That which we seek to avoid

The repurcussions of believing falsely, feeling poorly, choosing foolishly, and acting
stupidly

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The drag that happens as one experiences pain, discomfort or the despair of karmic
retribution

The forces that oppose thriving, quality, truth

All that is less than good impinging on a being

The despair that happens in experience when one is ignorant, weak or unfortunate
Superstition
Beliefs triggered by characteristic stimuli that are fallacious (have no correlation with the
real)

Patterns of believing that are not based on truth

A false belief based solely on hearsay

Surface
The features and characteristic properties of a region of the experiential manifold

A region of form, feeling, discrimination, comprehension or volition

The ground upon which awareness moves and determines its dimensional existence

The area of our existence

The domain and range of experience

Surfing
That which a being does on the edge of the flow of experience

How one rides the wave of existence

The willful and eventually skillful way of being that is effective in creating value and
meaning
Symbolic
The representation of an object or set of objects by a chosen form

The association of one aspect of experience with an abstraction

The mapping of objects or events

Meaning this by that

Sympathy
The tuning in with the suffering of another being

Identifying the dissonance of another being as if being with it from that beings frame of
reference
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Symptom
A characteristic of a deviant way

That which is in dissonance

An aspect of experience that reflects an unhealthy way

A representative perception of an underlying dysfunction, disease or problem

Synchronicity
The insight to the meaning and value of a concurrence

Recognizing the import of the regional sharing that occurs at a particular here and now

Insight into the karmic reasons of being here, now

The crossing of many events into a shared time-space region

Synthesis
The merging of related concepts into a new conceptual unity

The addition of value or meaning matrices

The integral equivalent of a conceptual matrix into a new entitlement

Merging the areas of the surface of a region of conceptualization into a total area
System
A series of states

A group of processes united by a functional purpose

Being is a system, as is consciousness

Tactic
A particular style of applying a technique for a desired outcome

A particular method to manifest a goal

Skills make up Techniques which make up Tactics which make up Strategies; These
make up our discipline

Tactics are used to achieve strategies

Tai Chi
The use of most supreme preconceived experiential templates intentionally to cultivate
supreme insight and wellness

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Inducing qi flow through a being to create health and wellness

A particular form or style of form or style of forms that is cultivated to relieve suffering
and promote insight, health and longevity
Talent
Inherent quality to manifest or do something

A natural ability to perform well

Given grace

The basic skill a being has a priori the development of technique or skill
Tao
The resonant path

The way of truth and value

The direction of most fulfillment

Most Appropriate

The eigenvector of real being

Technique
A skillful process that successfully performs an operation

A skillful method

A careful way to do something

The processes that a being develops to more successfully perform a task

Teleology
The study of purpose

The volitional aspects of being

The appreciation of the why a who does a how

The study of purposeful change

The understanding of the goals of a being

The study of intention

Telepathy
The receiving and transmission of impressions from one being to another through ways
other than direct sensory modalities
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The receiving and transmission of meaning or value between beings without using
extraception as a method
Temperament
The fundamental frequency of the innate characteristics of a being

Styles of being that are innate

The characteristics of a being's particular way of reacting

Reactive tendencies of a being

Style of reflexive responding

Template
A preconceived way

A pattern that serves to replicate a pattern

A qualitative matrix that imprints a transformation onto an experience

The frame upon which a concept hangs

An achetypical impression onto experience

Tendencies
The qualitative differentiation of a mental object or set of objects into their characteristic
ways

The urging of the moment to take on specific characteristics of transformation

Tensor

The quantitative and qualitative representation of a multidimensional field

The pluralisation of a vector

Terrain
The surface features of a region

The topological characteristics of a surface

That upon which being moves

The characteristics and features of a space

The topography of the surface of experience

Thema (pl. themata)

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The fundamental characteristic patterns that style a person

A conceptual tie amongst patterns of experience

The characteristic patterns of conditioned experience

Theory
A verified hypothesis that can explain the causality of a system

A accurate model of how a system relates and transforms

Thought

The cognitive processes of idealizing

The functions involved in the abstraction of a mental object into their representations,
characteristics and relationships

The relating of ideas

Conceptualization, that is the process of coming up with concepts and relating them in a
ruled pattern
Time
A measure of the extension of moment

The space between and inclusive of any two events of awareness

The duration of experience

That which is a measure of duration

Length of duration

The length between moments

An essential characteristic of existence that occurs as one moment leads to another

Tone
The magnitude of a particular frequency of being

The pitch of experiential sounds

A projection of intention into a frequency of symbolic transformation

Topological vector
A projection onto experience that has characteristics and dimension

A quantitative and qualitative extension of objects on experiential space

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The characteristics of the curves, boundaries and extensions of experience

Recognition of the directions of the attachments of experience causing it to tend to flow in

patterns that are a result of karma and opportunity

Topology

The Study of the Dimensional Characteristics of space

The study of the boundaries, interior and exterior relationships of a space, and the
connections amongst objects in these spaces
Training
The willful of conditioning of our being to manifest a principle or achieve a goal

How skill is developed

The discipline processes involved in developing technique and skill

Traits

Characteristic patterns of expression of a being

A thematic transformation pattern of a person

Transcendence

That which is goes beyond the manifold of form

That which goes beyond the “normal” dimensions of experience

Transformation
The processes involved in disciplining being into wisdom

The mapping one object from one domain into another

The purposeful changing of one aspect of being into another

How quality is created

The experiential functions that change objects

The qualitative forces applied to an experiential object

Truth
The correlation of experience with that which is

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The determination of the who, how and why of a force on a object that is caused into
effect at a particular where and when

Being as it really is

The correlation of a region of experiential space with the truth matrix

Tuning
The process that a being does in the skillful manifestation of ones intention with their most
encouraging way

Harmonizing intention with what is true, good and right.

The careful cultivation of experience towards the dharmic geodesic
Turbulence
The disruption of the flow of experience caused by contact with an object

The deviation of experience from a laminar state to disruption caused by a complexed

around a frictional seed of attachment
Uncertainty
The Way of all conditioned experience

The ideological result from not knowing the truth of all things for all times

The essential nature of experiential reality that involves change

Lack of confidence in the correlation of events with meaning and truth
Understanding
The grasping of consciousness of the essential characteristics and extent of experiential
objects or events

Insight into the eigenvectors and eigenvalues of a value/meaning matrix

The mental state of comprehension in regards to the meaning of an aspect of experience

The goal of a cognitive endeavor

The sense of fulfillment within the cognition manifold

That which comes to awareness through comprehension and insight
Unifying Theory
A theory that connects the leading hypotheses into an explanatory whole

A conceptualization that is the union of what is accurate from other paradigms, subtracting
what is inaccurate
Value

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That which lead to experiential fulfillment

Qualitative characteristics of region of experiential space

That which has the opportunity for weight in experience

That which can curve experiential space

Valueladeness
A measure of quality, inherent or otherwise, believed to be in an experiential object

The conditioned value projected on a mental object (perception or conception)

Experiential association of a mental object with attribute, distinction or similarity

The experiential worth of an object

Vector

A particular Magnitude and Direction

Assignment of a set of qualities and their magnitudes to a particular region of experiential

space

The directional connection between awareness and an experiential object

Vices
Traits that tend towards suffering
Virtue
Traits that tend towards fulfillment
Viscosity
The stubbornness of experience to flow

The reluctance of awareness to move out of the moment or past

A measure of the stickiness of experience to flow

The frictional aspects of the flow of experience

Vitality
The sum total of a being's voltage

A measure of the potential to manifest

Total Capacitance and Inductance of a person

Stored Qi

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The amount of stored intelligence and will power of a being
Volition
The functions of being involved with controlling change

Will agency and power

The willful manipulation of experience and the objects in experience

The intentional aspects of experience

The harnessing of the momentum of experience into a purposeful change

Voltage
A measure of a experiential tension

The measure of the force of the drive to resolve a experiential tension

Vrtti
The fluctuations of chitta
The tendencies of the mind to be disturbed when attached to an object
Wave
The fluctuation of mind-stuff

The characteristic periodic harmonics around an ideal

The flow characteristics of the surface of experience at the moment being dragged by the
past and propelled into the future

The edge of distinction between now and the next now

Waza
A particular technique

Wellness
The dynamic state of the person, wherein there is harmonious functioning of enough
aspects of that being, enabling that being to enliven the highest Quality feasibly capable
Will
That aspect of out being that invokes control

A particular intent

The act of inducing control

How a who does why

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The functions of experience that determine the disciplining of the being
Will Agency
The egoic identity matrix that identifies that frame of reference for initiating action

The who that how's a why

Being

The experiencer who initiates action

Will power
The potential energy of a being

The ability to do work

The ability to manifest

How a who fulfills a why

The capacity available for Induction
Wisdom

The skillful ability to Experience and Express Quality (Value and Meaning)
World
All the real that exists beyond experience

All real regions within the boundary of the form dimension

The physical manifold that contains the manifestations of being

Meta-experience

Proto-experience
Wrong
The direction of the eigenvector of an action potential matrix that is in dissonance with a
moral matrix representing “righteousness” for that act

The negative coordinates of a moral system (polarizing with right) which represents a
action negating a moral standard in some way

Inaccuracy of a statement with a truth matrix

That which we, in our good conscience, hope not to do

Dissonance with a moral standard of right

Yoga

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A being established in their fundamental experiential nature

The frame of reference of experience from the perspective of the pure consciousness space

Being in tune with what is

The aligning of one's personal intention of flourishing to include the flourishing of others
and the world

In concordance with a harmonious way of being

Coming from a the space of being, value, meaning

Young's Modulus
K=Stress/strain

A measure of the points at which a being will fracture for a given stress

The "nervous breakdown" point of a being

How a person strains under stress

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 Cultivating Grace

When sorting through life’s great lessons,

We can get stuck from our most graceful way.
Too often we mistake this stuckness,
For where we hope to be.

We struggle for survival,

Motivated by our instinct to survive,
We get stuck surviving,

We struggle for our comfort,

Motivated by our desires,
We get stuck desiring

All paths have glitches,

When walking we will stumble;
To walk well, we must be careful
and watch how we are going.

Each step requires a cultivated grace,

One foot put skillfully in front of another;
Destiny provides us with challenges,
Challenges that could propel us with grace.

To be free from suffering, and all negative emotions,

Also requires skillful dealing with these challenges;
We can wobble out of these glitches,
By cultivating grace as our normal way.

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 Reflections on the Projections onto the Reflections from the Projections

Arousing deep inner suspicions,

I open my eyes to behold the world.
Does reality conform to my imaginings,
Or does my imagination conform to reality?

This is not the answer I seek, however, in this moment.

I seek the phenomena themselves;
With or without meaning;
With or without hope;
With or without truth.

Curiosity is my impetus to behold;

Beholding, the impetus to behold more;
And here I am, beholding, longing for more;
Yet I see only what I see.

I can project onto the scene,

Certainly the sun does.
I can sense the reflections of the sun,
And call these reflections, my beholding,
And neurologicalize these sensations into my perceptions.

Now my mind wants to project meaning, hope and truth onto my perceptions.
I seek the reality behind my projections onto the reflection.
But I’m afraid, that I am not neurologically wired for knowing the truth behind the form.
I know only the projections onto the reflections from the projections.

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