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

Further Sutras on the Topology of Experience

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. 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. 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 timespace 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 Experience is 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”. conceived as the here-now of awareness, as it engages with objects, flowing over time.
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This speculation will be considered within these

Experience is a creative, nonlinear

dynamical system with dynamical forces willing an impacting force of qualitative change

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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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: Awareness 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
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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
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The attachment of meaning and value onto the experiential objects determine how and why we move towards a particular way with our awareness. and those which we purely “imagine” on our screen of consciousness. Our habits. yet my experience is confined within this being. conceptions. vast. projected onto experiential objects by preconceived notion. relationships and dynamics that develop through time and influence the present awareness. Awareness becomes a vectoral field that accommodates or repels a mental object based on the qualities of past experience as presently impacted. The phenomena of my experience are seemingly unique. as well as projective characteristics. We will refer to experiential objects simply as objects and these will include any thing that has experiential mass (quality) including objects. and the 8 . The object often goes out of our perceptual field and remains as a conceived memory of a want or avoidance. here and now.. though sharable through representation. though it can be represented. contexts. comprehension and/or volition. The intrinsic characteristics have two fundamental classes within experience: “open eyed” vs “close eyed” . The domain and range of experience has many nooks and crannies. The experiential object has intrinsic qualities based on the object itself. These values and meanings are the very quale and qualia of the objects.e. comprehensions and volitions. Events are objects considered over time. i. The field of awareness is disturbed and enhanced by the capacities we bring to experience. The forms have characteristics. Experience is the beholding and/or expression of a representation with a form of a perception. The topological characteristics of the dimensions of our experience change as we gain experience. is not the representation. tendencies and traits develop from the momentum of the force of attachment to a object and groups of objects. and seemingly unlimited. 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. Each object has an initial resolution. conception.is the screen upon which objects are appreciated by awareness. [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. Experience. objects based on those in the world. scenes. it’s space is huge. Many objects come in and out of the field of awareness.

further resolution is based on the urgency/interest of attention. moods etc. Semantics are also conceptual functions. is then reflexively either “wanted”. and the implications of that object can be named. taking us into the future. These evaluations have implication for experience. beliefs. attitudes. 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). These matrices are matrices of qualitative vectors and describe the forces that influence the direction of our attention. The matrix forms naturally as part of experiential functions themselves and though is amenable to mathematics. These Vmatrices (Value/meaning – i. 9 . because time itself is relative to perception.e. Matrices are filtered and transformed through the present. Qualitative Matrices ) are regions of data points of recognitions and their projections that clue consciousness to evaluate an event in a certain way. are part of experience. understanding and motivated actions. Math. regions of that object can be named.e. Quale and qualia have vectoral implications onto consciousness. These perceptual quale and qualia are categorized with in the context of the other regions of current experience and can be called “event qualia”. once recognized. It takes time for the image to become clear as to its form. though it seems instantaneous. an event. assigning a word onto an object (or an event as the groups and neighborhoods of objects move through time). The object. in as much as they “move” consciousness in a certain way. value/meaning) matrix occurring over time. These matrices are the connections of our past. that influence how we conceive of experiential objects and events. categorization and relationship. or more simply. Both math and semantics useful because they are recognition of the preconceived correlation that our experience does and stores in the form of memories. This is augmented by the categorization and naming processes that classify and further implicate that object. where a name is assigned to a V-matrix. feelings. is experiential and part of experiential functioning. An experiential object as a whole can be named. is not necessarily a mathematical function. Most of what we call “Mathematics” are conceptual functions that utilize patterns of logic. An event is a qualitative (i. “repelled” or neutral. especially pure math as opposed to applied math.

Consciousness itself is correlative. and behavior. not even from a unconscious world. i. Thus the boundary of the manifold of this particular study will be all of experience over time. If we can “see” or “hear” or even imagine them. then they have form. Behavior is an important study. overtime. Though a very worthy study. Though this treatise will discuss ontology and other forces influencing experience. not to the works of persons past. searching for connections of similarity and difference. A sensation of the form is not the form itself. but solely from that which is aware. How the mind works physiologically and subconsciously is of great concern and importance. how mental objects and events determine their dimensional expression. body. discriminating the meaning and implication. If these forms change and seem connected with physical reality. that includes experience. remembering that these words will be oriented to the dimension of that which we are aware. they may be. Being includes the form of a person. Even physics itself will be oriented towards the physics of experience. are not fully dependent on awareness itself. Experience is a worthy study and has been historically a focus of much speculation. Experience includes the experience of the sensation of the physical form. but is not the physical form itself. Part of 1 0 .e. This study of experience will not reflect on the historical speculation however. Those connections. have characteristics and relations and most certainly are related to our quality of life. but to their own experience to justify the reasonableness of these words. behavior is part of experience. but is a different study. plus experience. That which we perceive. this study will focus on the experiential aspects of personality. Ontology includes the study of the physiology and unconscious influences on our being. The study of behavior is thus saved for a different study. but this focus will be concerned with physical reality as it is portrayed our experience. but is distinct from experience. Likewise. but this is a study of that which occurs experientially to determine behavior. as is physics. not from the physical world. The reader is expected to look. mental objects. not from a social or ecological world. This is a study of the topology of experience. but on experience itself. but sensation of the form. Personality is the domain of being. though somewhat under conscious control. the primary focus of this study will be from within the boundary of the manifold of experience itself. The screen of consciousness and its awareness is most certainly dependent on many functions that go beyond experience.

Objects tend to fall. we are convinced of its way. The manifold of experience would qualify as a nonlinear dynamical system. 1 1 . meaning and implication as it is projected in future time and correlated with the past. But our experience is fundamentally distinct from physical reality no matter how convincing our sensations. Mental objects are experientially valueladen. but they have much different properties in the experiential world. to exist. transformation and a myriad of other characteristics that imply an opportunity for studying and modeling. Conceptions are conceptions. for one. If an object can cause a reaction. states and transformations. but quite true experientially. This treatise on the topology of experience models experience as a creative. As we watch the external world. Mental objects require our attention. More of our experience is based on expectations of physics to hold true. etc.the reason experience and physical reality seem connected is because experience at times accurately reflects the physical reality. A system means the manifold of experience itself. Sensations are sensations. heat dissipates. quality. We can imagine or dream or belief things that are totally fallacious in the physical world. The mental object depends on both it intrinsic perceptual characteristics. Objects on the screen of consciousness have other characteristics different than physical objects. etc. or more appropriately. And physical objects are different from these. Dynamical means the characteristics of change. in the physical world. Mental object can bring forth further reaction in our experience. The experiential world is creative and full of possibilities. but also its projective characteristics as the object is accommodated by experience. projections. relation. Metaphysics is the study of these forces that move and determine the dimensional expression of mental objects. yet this is imbued value. Every mental object has characteristics intrinsic to the perception itself. then we can say that forces are involved in experience. its subgroups. Experience has its own characteristic ways. Mental objects have form. But even these seemingly accurate reflections are only reflections. “Open eyed” perceptions seem to especially accurately reflect the laws of physics. dynamical system and develops a paradigm to understand the forces that move experience. Perceptions are perceptions. Nonlinear means that what enters into the system is not necessarily directly related to what comes out of the system. nonlinear.

namely perception. or “come into existence” through attention. conception. Below is a schematic of the dimensions of experience. They are each separate with separate properties shared by their local neighborhood. as the objects are “illuminated”. comprehension and volition. Experience seems conceptually to have four distinct but related subspaces. Experience is that which is aware of the other dimensions and is the matrix upon which the others transform. it would be wise to examine the topological characteristics of the manifold of experience itself. and they are each connected through awareness. relationships and transformations. so to speak. 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. Each of these subspaces seem to have fundamentally different qualities. In other words. Let us continue by examining the experiential manifold itself. The four subspaces each have conceptual subspaces or regions that are qualitatively distinct enough to recognize them as distinct. 1 2 .Before further discussing the characteristics of mental objects.

most people have a singular sense of “me-ness” that is the seat of subjectivity of its being. though it has mental objects from the sub-regions. Egoic matrices determined the metrics for the 1 3 . is referenced from a core of valuemeaning V-matrices that are in resonance with a person’s identity system. then ego would often be considered the (0. which is called an “Egoic Matrix”. usually we identify identifying characteristics to that which is identifying. I call “me”. Though it is possible to have multiple egos.0) of the vector space. when we awaken. Experience has intrinsic qualities that changes over time but remains appearing continuous in identity. This aspect of experience that seems responsible for being the identifier. Thus.0. Experience seems to temporarily stop in deep sleep. but distinct in time. when drugged. Experience seems to be the subject who is experiencing. In other words. Ego is the identifying aspect of experience that determined the frame of reference for experience. it is also call “ego”. the metric by which mental objects are measured are referenced to an identifying matrix.Experience is more than these main regions and their mental objects. The surface of the manifold of experience. if there is a coordinate system imposed on experience. in coma and yet.

Experience is value ridden and as such is subject to the polarization that quality offers. and value are part of the 1 4 . A word is the name for a linguistic symbol assigned to a meaning. meaning.topology of experience. karma reveals the qualitative direction of the way of a person’s experience. and can be thought of as the impedance of experience to behold an object for what it is. being true. right or wrong. Experience itself is changed by the projection it illumines the object. A mental object is experienced as being or not Existence. good or bad. Karma is the impact of past experience on the now. now experience which further conditions our experience. Karma is the second derivative of awareness over time. Attention then tends to either pursue a mental object or avoid it. Experience is the change of awareness over time. Words are frequently assigned to quale and qualia. we project existence. Karma is the tendency for experience to remain in its same Karma is the conditioning of past experience to behold mental The projection of egoic values give weight and determination to mental objects in certain ways. As such. However it occurs. The impact of past experience on the present is called karma. 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. intuitions and hopes as they are projected into the sub-dimensions of experience and attached to a value-matrix. experience being the first derivative. it most certainly does occur. Every value matrix is named by the word that most closely approximates the discrimination of the qualia. the coordinates of the metric imposed on the surface of experience is based on the polarization of quality. 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. qualitative direction. objects. instinct and will. and every mental object has a value-matrix associated with it. which are projected onto the manifold of experience itself. and concepts and beliefs. The object may call forth a valueladeness. The egoic matrices set the standards by which the valueladeness of mental objects are appreciated. meaning and value onto a here. Qualia abstract into feelings and moods. Experience conditions experience and through experience. 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. As the derivative of experience over time.

then this person has integrity and is following one’s dharma. but dharma is not. A person’s integrity quotient is a measure of how effectively a being is while aligning one’s karma with one’s dharma. The essential characteristic of awareness is that it is oriented towards fulfillment and away from suffering. Wisdom is the skill of bringing about fulfillment. experiencing and expressing value and meaning. that is. A mental object coming into awareness will “move” a being towards or away from an apparent fulfillment or suffering (or remain neutral). Karma is tied intimately with the egoic reference frame. Wisdom is the path of discipline that a being takes to bring about a principlized change in their experience. A mental object that moves a being away from fulfillment. When one projects on a mental object in a way that adds to the preciousness of experience. towards suffering. A mental object that moves a being towards this fulfillment will be said to be moving in the “positive” direction. Dharma is tied in with the very nature of the manifold of experience itself.intrinsic nature of experience and thus the topological characteristics of experience are polarized as mental objects participate with the manifold of experience. 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. based on the being’s projection of value onto that mental object. A person’s karma is the direction of the momentum of a person’s qualitative way at a particular time and place. When one’s karma is aligned with the dharmic field then one is in congruence with one’s most precious way. This is because a being chooses to attach “apparent” meaning from a particular egoic reference frame onto the experiential manifold. The name of the positive coordinate will be called the dharmic direction. Existence. Essential-nature represents the equilibrium of the fundamental resonant frequency. 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. will be said to be moving in the negative direction. when in fact it is detrimental and adds to suffering. and though it seemed right from its egoic perspective. meaning and value are that which an experiencer seeks to fulfill. Wisdom is how one aligns one’s karma to fulfill one’s dharma and this is done through 1 5 . 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. the “positive” direction was skewed by the egoic perspective. This fulfillment is by flourishing as a being.

consciousness identifies from an egoic frame of reference which sets the basis for the manifold of present awareness. Every person has a unique capacity to bring about their hopes. The eigenvector of a matrix of quale/qualia defines its characteristic nature to which ego attunes/skews meaning and implication. has a frame of reference that is not necessarily dependent on the attachment to mental objects. The value matrix is made up of word representations that relate the conceptual qualia to the differentiated principle. i. Consciousness. is a measure of maturity of a creature as it strives to move its experience into higher quality. A differentiated principle is a conceptual matrix that relates a group of qualitative associations around a specific ideal value matrix. Even beings with skill are thrown into a wobble by the forces of nature and the burden of living in this treacherous world. This egoic 1 6 . Wise morality is cultivating a friendly current and steering through tough conditions with grace. yet there is a practical level of attainment for which we are obligated to pursue. 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. A hope for a particular mental object to manifest can be represented as a value matrix that a person attaches to the differentiated principle. itself.e. Morality is what takes place at the moment of the here and now and is the rudder that steers a being through experience. but as experience is identified with mental objects. The path of excellence is an ideal vision for most sentient creatures. The differentiated principle represents what can be recognized as the qualitative eigenvector of that value-matrix. This eigenvector is the frame of reference to which ego attaches. the field of here-now awareness. Morality is how we steer ourselves into fulfillment or despair given the present currents and conditions. Morality has its opportunity at the moment of mental formation and attachment. Morality is the very discipline adhered to that brings about quality. Each mental object is assigned a word as representing the eigenvector to which value matrix it describes.. A hope is a mental formation that characterizes the intention of a being to manifest a principle. and to identify the qualities of a mental object it is presently considering. Every ones hopes are unique and characteristic. It sets the basis for the vector field that differentiates it and compares it with other frames value vector fields.morality. The level of mastery of the skill of treading the disturbances and cultivating grace.

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. It is the characteristic of the beholding itself to accommodate a mental object by identifying with its form as having value-meaning characteristics. The name is the linguistic symbol for the eigenvector basis of the particular qualitative differentiation. A lot of quale and qualia are instantaneous judged and related. inducing the field of awareness to behold a mental object or event in a certain way. This “learned response” is filtered and processed by the functions and transformations of experience. Differential topology studies the curvature of space. Experiential time reflects the apparent time relation of a moment of awareness to some other moment. mass) and their egoically projected characteristics that give weight to the mass. so to speak. but that is a different time. apparent time relation. These warpings are a measure of our attachment to behold reality in a certain way. This qualitative basis stirs experience in a characteristic way.f. but can be appreciated as discrete events. It is possible to relate experience to the time on our Different metrics are applied to that watches. categorized and named. This curvature is the attraction or repulsion to the object itself as we react to the contact. The e objects have their intrinsic differentiated characteristics (quale and qualia—c. Our experience itself “warps” both internal and external “reality” as we seek to comprehend what is happening. The past and future potentialities of a mental object are projected 1 7 . This skew is measured by the very change in the manifold of awareness as a being beholds a mental object. Consciousness gives weight to experiential objects. The manifold of experience flows forward and is experientially continuous. The manifold of awareness flows over time. The tendency towards the object represents a skew of the present awareness field to characterize the mental object in a certain way. and can be appreciated by the application of differential topology to the manifold of awareness. 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. not as compared to our watches. The space of awareness is “curved” by the qualitative “weight” of the mental object. but as compared to the experience of change from one moment to another. Time. The “way” is the direction of consciousness and is the skew of the manifold of awareness itself as it contacts the object.

but not meta-physics. The objects on the field of awareness can be related to the conceptual norms of “Mormonism” as conceived by the experiencer. these both are projected onto the present moment of an object as we comprehend. 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. “Mormonism” might represent the fundamental ideological framework by which other ideologies are compared.onto the present qualitative characteristics. but these are limited and not fully characteristic of the experience of time and space. Time metrics can include this sense. External time is the time of physics. or other frame of reference. 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. But mental objects need not necessarily be temporally categorized according to an external metric. Often the length of time is correlated to the qualities of the apparent mental object itself. “I remember in 1952 when…”. both internal and external. that by which we measure. Our experience of time is often based on internal metrics of how “long” an event was. The topology of experience appreciates an extrinsic frame of reference for time and space. say for example “Mormonism”. Time and space are even more dependent on our quality of our awareness as we beholds objects. This vector norm can be the egoic norm. 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. Experiential metrics of time may include a sense of the momentary time of day and time of year etc. Metaphysics can also employ a Riemannian metric that is similar to the time-space curvature of minkowskian space. The “past” is a sense of apparent order of memories and the future. Memories of events are often remembered categorized as such. A metric. a sense of implication. Mormonism represents a belief matrix with qualia 1 8 . some objects inducing time to go “faster” or “slower”. but here the metric is correlative to experiential time and space. may reflect an experiential sense of a temporal relation that closely correlates to the watch and calendar. or it could be any norm. 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.

Feelings. but a field that is qualitatively attractive or repulsive based on the experiential karma. Thousands of independent regions are joined into a perceptual matrix that reflects the physical world. Experience is a banach space inasmuch as the surface of experience is vector-normed by the projections of the egoic matrices. Perception brings us an image of the physical world. We judge distance. as a sub-manifold of the sub-manifold sensation.and more complex meanings that determine the belief standards for those who believe. onto the surface of the manifold of awareness. as experience appreciates the value. ponder our choices. A being can see things from a variety of different ways. Experiential objects occupy not usually a neutral field with awareness. automatically computed. meaning and implication of a sensation weighted by the projected karma of the person. texture and spatial extension and relation are momentarily appreciated into meaning. Each of the parts find relation to the whole. are especially prone to strong karmic momentums. have the ability to represent different meanings and parallel considerations as to meaning and value as we . The egoic norms are weaved into the vector fields of awareness as the value momentums attachable to objects. hue. time and dynamics and project our construction onto the image itself. value and implication. These qualia are filtered for and against as the person goes through experience. Somehow the math. especially symbolic ones. contrast. brightness. The sub-manifolds of experience are also prone to Riemannian surface projection and vector field tendencies. contour. Experience allows us to play with the projection of other metrics and norms than our egoic ones. We have the ability to abstractly consider which projection onto the mental object is most appropriate. saturation. 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. semantics and logic are done. so to speak. They are the projections of the qualitative Riemannian surface with a vectored norm similar in topology to what is called a banach space. Feelings can provoke strong conviction as we pursue/avoid the experience and expression 1 9 Mental objects. sharpness. Through out our life. The object is experience with a metric and norm projected onto it and acted upon accordingly. and the whole to the parts. This physical world is reconstructed. Color. since they are intrinsic and purely subjective reactions.

intrinsic and extrinsic mental 2 0 in other words awareness is fuzzy. temperature. fragrance. This inductance is qualitative as well as quantitative and is primarily projected. concept. 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. This inducibility is a measure of the capacity of a mental object to attach to a particular value matrix. dream. sense of rightness. we proceed on its implication. but the field must be inducible. Physical objects and events don’t “make us feel” a certain way as some people say. The object has an inductance onto awareness to see it in a certain light. texture. A magnet can induce a magnetic filing into its magnetic field. The object has inductance. A person must be inducible to be able to conceive of the meaning of value of an object or event. light. Perception of physical sensations induce experience in a fundamentally different way than purely imaginary mental objects. pressure. An object qualitatively resonates with a qualitative field (e. and secondly. Tone. and this occurs on the sensation. The qualitative capacity to be inducible is an important part of learning.g. volitional experiential dimensions. one encounters various types of mental objects and each of these can be differentiated into certain classes. and each of these attentions occur with a level of resolution. for example. that the object be available. As a being goes through life. that the awareness-field be inducible. feeling. be. Yet objects on the manifold of awareness do participate with geometric and topological relation. The resonance is based on the eigenvectors and eigenvalues of the value matrices. rather. but the filing must be magnetic. spatial relation and orientation. Each of these are a category of input onto the screen of consciousness and are most often correlated to a physical sense organ. There are. taste.of mental objects. Awareness is not always clear. fuzzy although it may . symbolic representation and the memories of such---all these and many other categories of mental objects occupy our experience. imagination. an egoic norm) and if it falls within a certain degree of contextual coherence. the object induced our feelings to become available and attached in a certain way. Physical objects often require a different sense of urgency. as if that the induction required our field be accommodating to the projection. Awareness can differentiate into so many specific sub-dimensions of discrimination onto the field of objects. An experiential object requires first. cognitive.

Some we ignore. Some are more delusional. As irrational as the association may seem to be to someone else. or dragging backwards. induced a drag onto the current experience. The dynamics of the mental objects on the field of experience is complex and creative. and a impulse to experience that becomes a . The dharmic field of the experiential manifold defines the ability to comprehend the most truthful and righteous 2 1 There is a stickiness to the experience that becomes a memory field. and those that are more delusional. based on vector-normed egoic value and meaning matrices. 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. Since this person never got along with his now deceased brother. and others caress the bliss. desire. Characteristics of their brother may be projected onto this new acquaintance. One could for example see a person who reminded them of their deceased brother. The properties of the mental objects are intrinsic to the characteristics of the object as its is. Some objects we fixate on. and also the projective properties that put that object in the context of qualitative vector norms. There are mental objects that are accurately reflective. the association occurs from within experience as part of the karmic capacity of the experiencer.objects. As experience changes through time. Some insure our suffering. The object. Some attachments to identified egoic value matrices clearly precipitate suffering in a person’s life. Experience has inertial factors that are based vectorally on the encouragement and denial of the experiencer. attention can drag onto a past concern. The drag or propulsion of an object onto the momentary awareness is like a coriolis effect impelling forward. or propelled into a future implication. and induced a projection on to this new mental object. This can be appreciated as turbulence and perturbation in the flow of experience. Some objects we attach to strongly and some we more easily let go. but can be dragged by past attachments. Our experience becomes laced with the Riemannian metriced banach space surface called the awareness of the here and now. one might call this new person. There are mental objects that are highly impelling in life and those that are not. and some more accurate. some we cherish some we despise. there are still a lot of tense feelings around these memories. The overall experience momentum is always temporally forward (one experiential moment leads into another).

however. ignorance. these will be represented by the y axis. meaning and value. Dharma represents the path which is upright and valuable for a person. denial and fallacy.and fulfilling characteristics of the mental object. 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. true. This curl is a measure of the gradient tempting awareness into deviation. good. and despair. Though various sub-regions of experience utilized different vector norms. the experienced objects essential nature. good. The essential nature of awareness is composed of the qualities of being. These deviations can curl experience into not only greater suffering. Differential topology studies the deviation of the surface of manifolds as it warps into the complex dimension. and though they may be quite useful to navigate in the world. they often deviate into the complex imaginary dimension. will be considered the non-projected.e. The x-axis is a temporal measure of moments of awareness in continuous consecutive succession. glamours of emotions and impropriety of volition. i. 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. given a 2 2 . not based on the real. right. i. but vectoral fields bundles of paths that a person can take. intrinsic geometry of the banach spaced vector norm of the fundamental experiential surface. the essential nature of experience. Karmic deviation into the delusional.. The path is not one particular path. valuable. i. right and valuable about the being. but also into blindness. true. 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. delusions on the conceptual dimension. The imaginary dimension is the deviation of the vector-norms into the complex dimension that include illusions on the perceptual level. but deviant to that norm. Some experiences are purely “imaginary”. ie. corrupt and suffering can be oriented using complex analysis. Apparent frames of references are at least partially projective. that which is most real. The dharmic metric is considered to be essential to the experiential manifold itself. This.e. is often projected upon by the egoic frame of reference and other filtering processes that skew the dharmic vector norms into a karmic metric. towards nonbeing.e. Objects on the manifold of experience now appear to have the value and relation from the apparent frame of reference.

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 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
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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 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
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ability to do sports, for example, because they miscalculate where to catch the ball. The 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
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functional ability of that elbow is weaved into a person’s awareness of their elbow. One 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.

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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 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
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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 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. apparent gaps. Visual objects seem to move through time continuously and smoothly, without gaps. Some visual fields do have 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.
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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 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 submanifold 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 submanifolds 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
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It seems that the physical world has properties and characteristics similar to Euclidean geometry. The “seeming” includes all the other filters. Objects that have no distinction. may be more important. There is a point here. because when somethings seem a certain way to a being. Boundary. objects which seem the same. seeming to be. If two planes cross. The way of a person’s experience is the overall experiential vectoral field tendencies that accommodates a mental object. for example. The axioms and laws for physical geometry reflect our comprehension of the way of things. that are the vectoral fields of the manifolds of how and why we are. Our seemings define our characteristics. category. Straight between them is a line. Similar objects have certain value congruence. relationship. We can convince ourselves that our conceptualizations are real. “Seem” is not an important part of physical geometry.experience with the preferred metric to understand congruence of that tree with a certain height. then the person experiences that thing in that way. This is not a treatise on the way of nature. Our survival and manifestation are based on what seems to be. order. with a Newtonian dynamic and a Cartesian coordinate. class. They are conceptual formations that reflect the experience of physical reality without our personal projections. The conditions of our projections depend on the characteristics of that 3 0 . We base our life on those seemings and make distinction many moments in a day. The relationships of objects that seem the same are experientially congruent. are experientially congruent. It is these. ignorances and stupidities and wisdoms that comes with experience. If two lines cross they form a plane. Even a fuzzy discrimination on things. projections. measurement. they create a potential for volume. They reflect the dharma of the way of nature. “parallelness” these all find meaning based on the way of experience. but on the way of experience. value. Experience is also about how objects seem to be. “Seem” is an important word. congruence. can be accurate enough to carry forth. Experiential congruence is a projective phenomenon that occurs as we put mental objects into categories of distinction and similarity. But “seeming” is what we use in experience to gauge the ambiguosity of congruence. and an extension to there. that is. but they still are projects of our learnings and beliefs onto the metric imposed on the sensation of physical reality. continuity. connection. not about the objects as the are.

It is very fascinating and will no doubt be a fruitful study for humanity. Let’s focus on those internally originated mental objects that are still physically sensed: the feeling of our body. The forms may seem to have physical properties. but they may not be what they seem. The picture would 3 1 . Each part of our body feels a certain way unique to the region of sensation. The accommodations are based on our preconceived notions that define the metrics that we impose on physical reality. feel texture. The very geometry of our experience finds basis not only from the objects of experience. We contact our body and have to deal with what we feel. how we see. that sits between our experience and the world. and it does drive the experience and expression of much of our experience. Hands are different than lips which are different than fingernails. pain and vibration and have a sense of where we are oriented in space. The form of our being may be a priori necessary for the experience of our being. How we hear pitch and timbre. First we could distinguish the various regions of our physical body and discuss the experiential topography of each region. but also from our beholding or those objects. Our body represents an experiential “in between”. This study is from the external boundary of the skin inward. and taste and smell objects---these are all exciting fields of study. We will not discuss “how” we feel. rather we will discuss what we feel and the implications of that. and our accommodation. We have already introduced the etheric dimension as that sub-manifold of perceptual experience that is correlated with our experience of the physical body. Let us now further focus on the topological characteristics of the experience of intrinsic mental objects. Karma skews our grasping the real through the illusion of grasping of what seems real. Our body is still an “external object” inasmuch as it must be physically sensed to be known. but the experience does not need to be of physical form. The body does seem to be attached to our experience in certain characteristic ways. which are those identified regions of experiential space which come from within. It is this very illusion that projects geometrically onto the manifolds of our experience. But there are many experiences that are not externally originated physical perceptions. 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.object. but rather internally originated.

Our vestibular system orients from deep within our body and with feedback from our senses. The vestibular system is one of the earliest sense organs to form into function in the developing human embryo. yoga. Great fear is generated from disorientation and great comfort comes from proper orientation. are amongst the most devastating of experiences. pain. Our very experience is oriented by this vestibular sense. temperature. Much of our bodily orientation is based on this unavoidable vestibular experience. as might the musculoskeletal system. It can also be a useful tool in general intelligence in the world. Certainly these sensations where stronger than the available sounds. Vestibular stimulation is extremely important in experience as can influence such variables as depression. Even as a mature being. anxiety. exterior. Many of kid has rolled down a hill and stood up and enjoyed the drunken stupor. whether our “eyes” are open or closed. Certainly the vestibular system can be fooled. Our atlas of our etheric body is complex like the truck drivers road atlas. compaction. Our orientation is established and experienced as we walk. it does an experientially unavoidable job of orienting us. Tai chi. and sights and textures. Our earliest experiences of awareness were vestibular. qigong. weight. vestibular disorders that disorient people. left and right. We can also grow to enjoy disorientation and vestibular upset. discomfort. We experience up and down. vibration of our own body. These axioms have proved themselves many times as we grew. pleasure. So have many a drunk. role 3 2 . extension. We experience movement. and general well-being. Intolerable mostly because of the conditioned physiological reaction that we can develop that causes nausea and anxiety. The experience of our body is not at all static like a MRI or CT scan might lead us to believe. The skin would represent a sub-manifold. Exercises and similar “upright template” experiences can recondition our experience towards experiences that are vestibularly valuable and meaningful in experience and manifestation. 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.be of the fields of awareness as we experienced each region. center. It is intolerable even for a moment. pilates. dance or whatever. dance. but under normal conditions. but quite active and multi-dimensional. comfort. and the internal organs. but it is weaved into our internal perceptions as we perceive the coordinates of the experience of our body. lie down roll. stretch.

but one that is a light nonetheless. Weaved into the very field of the experiential space is the sense of uprightness or not. But I do know that I experience light that does not directly come from the sun. textures. or schizophrenic. and pitch and rhythm. is a question that longs for an answer. They can exist within our own unique experience. or only apparently so. but completely separate from the boundary that defines external sensation. The geometry of the proper functioning is experienced as part of the very field of function. We have feelings in our body that directly correspond to the proper functioning of that body part. But these images do have form and extension. A herniated lumbar disc would be quick to remind us of that. contrasts. Our internal senses serve as qualitative detectors. based on functional eigenvector bases of the body part. But everyone seems to experience light and sound and many sensations quite beyond the physical world. dreams or hallucinations. conceptions.playing can provide upright templates to realign the karma of the vestibular (and other) conditioning towards a dharmically appropriate vestibular eigenfield. “Not directly” means that we perceive light and sound and touch “things” that are parts of our imaginations. The light does have properties and characteristics that seem to grossly reflect memories of physical sensations. The name of the dimension that defines the experience of sensations that are non-physically initiated is called the 3 3 . Does the light of consciousness actually exist as light? Are photons involved in the light of awareness? I have no true answer. And what of sound and the rest of the apparent sensations that are not based on external sensation. A malfunction often alerts awareness to the deviation from the comfortable field. So much is possible on the screen of experience beyond the outside world. do they exist? We might call you dreaming. The objects have colors. As introduced earlier. sometimes encouraging us merely to turn over in bed. We see images which have form. hues. but does the light of consciousness actually exist as light. even beyond physical sensation. or a star or a light bulb. That form changes and morphs into different forms. 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. But we do experience these things. A certain level of malfunction occurs long before awareness bears attention. every bodily region has an eigenfunction. mistaken if you believed in the existence of these physical sensations in our imaginings.

internally talking or singing to ourselves. and move towards a moral target. visions occur on the astral dimension. It also allows us to envision our excellence. interpersonal complexes. is karmic and is based on the egoic matrices that determine the basis for the frame of reference for the experiential manifold. The images on the astral take on characteristics and personalities. This ability is a genuine skill that is developed in life like it or not. The person applies the judgment criterion of the perception by the tendencies to perceive the perception in a certain way. It also can alienated us from the external worldly “reality”. 3 4 . The imagination helps us to discover the solution to various problems without having to incur those problems. and persons in the external world. Part of the astral body is closely correlated with external perceptions. 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. beliefs and idealizations. All imagination. 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. dreams. part of the astral body is correlated with our memories. 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. But these internal mental objects can morph into many creative expressions instantly and intentionally based on our imaginative ability. part is correlated with physical sensations of internal experience and our feelings. Experience is creative which means it is not always karmic. but it does manifest in certain characteristic ways. A point on the astral body is a region of attention from a moment of awareness with our “eyes closed”.astral dimension. often they are based on the objects we behold. some are correlated to our insight. That region is comprehended within the projected coordinates in classic Riemannian fashion based on the direction of the “eyes of the soul”. Experience is the matrix that connects all the sub-manifolds by focusing attention to a particular region. This characteristic way. One dimension of our experience filters and projects through all the others in a parallel comprehension of the now-ness of experience.

or it can deter us. Our desire for an object is woven into our experiential 3 5 . moods. likened to a climatic astral expression onto the surface of awareness. People often express their feelings. They can also be triggered by our thoughts and dreams and all those internal concerns that shine forth onto the manifold of awareness. based on their astral body filtration functions that induce projections and expressions. form and relation. some internally. The amount of desire for an object determines the magnitude to which to metric the astral experience. Our astral tendencies are very important in our moods and attitudes. This becomes the plus and minus directions to the coordinates of the astral dimension. 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. People’s representation of their feelings are different than their feelings. Some of these objects are externally originated. aversions. We judge many objects by our desire for or not for them. The astral dimension is usually clearly polarizes into “I want” and “I don’t” or “I don’t care”. Desire is the fundamental wanting to experience a particular feeling stimulated from an object on the astral dimension. Its sub-manifold becomes littered with the fields of inducible karmic tendencies based on conditioned experience like the rest of the sub-manifolds. and attitudes. An object can intensely motivate us to pursue our desire’s fulfillment with it. but in its particular characteristic ways. as experienced. A mood is an astral projection onto experience that colors that experience in that particular mood like way. emotions. A happy mood or sad mood. A mood is a feeling vector field projected onto experience that skews the awareness towards that astral attribute. As we mature we develop astral dimension likings and dislikes. They represent so much history that many objects can trigger their projection onto a current experience.The astral dimension also has its characteristic ways. feelings. Specific feelings are often triggered by environmental stimuli or by bodily sensations. Every particular characteristic of our astral awareness has regions of attention and more focus and neighborhoods of less focus. These objects represent our needs and values as they relate to our desires. repel our very experience. and much of our motivation is based on the fulfillment of our desires. qualities. The feelings themselves. The astral dimension is metriced by a karmic field that is based on our past astral conditioning. has dimension as extension. Our experience of our feelings are very precious and tortuous.

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. When an object or event remains in resonance with an encouraging feeling. Memories respond to the previous contact with a similar experiential object. Memories are experiential objects in their own right when they are attended to with eyes closed. Their problems and creations are more astrally motivated. The now object is not beholded as it is. The object is an attractor or repellor of memories based on discrimination of similarity or difference. The memories form a complex around the seed of the focus of attention. sometimes it is delusional and desperate. in with the imagination to influence the skew of the projected field tendency. mappings and transformations that determine the metric projected onto our experience. Astral “projection” is the geometrical skewing of awareness that occurs as our feelings generated by contact with previous similar objects are remembered or imagined and weighted onto this experience. The astral dimension represents the field of desires as projected onto experience and determines the extent of the functions. The gradient or slope of the astral field surrounding an experience object is proportional to the desire for that object. memories are imbued with a remnant of the astral projection. Beings that linger more in the astral dimension are focused more on their desires and aversions. our congruence factor to categorize an object qualitatively. Sometimes we just ignore the want. our feelings come into resonance surrounding the accommodation of that field.field much like a magnetic filing is into a magnetic field. Objects have a gravitational force based partly on the want of the object. The surface of experience itself is thus apparently curved based on the apparent discrimination and the associated memories. and especially. Experience itself is curved to bring one towards that object. but within the Sometimes this projection is accurate and encouraging. imaginations. Desire is the resonance of a mental object with a wanting field. and pre-conceptions. Some objects appear to source and some to sink. Most memories are memories of memories and symbolic representation on 3 6 . This skews the apparent differential geometry of the surface of the experiential manifold. projected skew of the field tendencies. Memories get blurred Not all memories become fully conscious. An object is most often considered within the field of wanting or not. Experiential similarity/difference determines the Even.

Topology of the Conceptualization Dimension A concept is a fundamental ideological unit of meaning.the imaginary dimension. The feelings are not isolated memories that impact the present (although they can be). like diamonds that become valuable for their astral attachment. The “gist” of the memories are absorbed into the experience itself. Even physical objects can be skewed by our feelings. A concept represents a matrix of fundamental ideas that characterize the discrimination of an abstraction. Each object is beheld in context of perceptual fields associated with the object currently. Other feelings can be skewed and our insight and action can be deluded by our desires that we tend towards. Reason is only reasonable. a set of images and feelings and thoughts are symbolized by that. for example. it seems. but a field of qualitative association with “mother” that is symbolized into the impact of the beholding tendencies. If a person tends to experience skewed mostly through astral attachments. These feelings are commonly projected onto our internal representation of our “Mother” and our behavioral expression towards our Mother. by the word. We can behold our Mother from this way or that. can be strongly skewed by astral projection. for example. “mother”. Strongly skewed projections tend to disrupt experience on the other dimensions. The images and 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”. Conceptual logic. representations and transformations of our feelings in the functional analysis section. When we say “mother” to ourselves. These regards are the karmic fields that associate a tendency to a present moment. as an experiential object concepts are abstracted into symbolic relationship. those memories are mental objects that exist in the now and do not exist in the past. complex around the associated feelings attached to the object. We will further discuss the categories. of the qualities that those symbols represent. The word may provoke memories of our “mother”. The abstraction 3 7 . Memories of our Mother are often symbolized. the memories seeded by the object. Our feeling memories attached to “mother” are also reverberated onto the present consideration of our Mother. They reference the past. and can feel many ways about her. if we feel a certain way. as well as the memories and past feelings etc projected onto the now.

which represent the most fundamental discrimination of the region of ideological consideration. The matrixization of ideas is the correlation process itself as we focuses around an apparent sense of conceptual similarity.represents the qualitative characteristics of the chosen focus and can be represented as a matrix of ideological qualia. Correlation with some representative approximation of truth is the best we can hope for as non-omniscient creatures. The concept is shared by a karmic attachment. Convicted faith in a belief determines the strength of the karmic attachment. represent apparent regions of experiential space projected onto the now through the conceptual dimension. not the symbol we choose. eigenvector qualities of the concept that set the direction for the basis of conceptual orientation. External and internal conceptual metrics can 3 8 . Other quale will compare to this quale for conceptual similarity and difference. abstraction can be a symbolic formulation that is based on external observation or internal. Concepts come from the abstraction of perceptions. We are persistently deluded by conceptual misformulation. This conceptual matrix represents the experiential meaning of the relation of the ideas that make up that concept. A concept is often a group of ideological quale. ideas and insights into words that reflect a meaning discrimination. Our beliefs are a measure of that ideological karma. The group is centered around a meaning. We know only so much and every conceptual formation is fuzzy as to its correlation with what is real. Each ideological quale and qualia. Ideological qualia are made up often of ideological quale. but we so often attach feelings and volitions to the symbols that reflect the meaning. This conviction is what skews the now of 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. This region is characterized symbolically often as linguistic The word symbolizes the formulations for the projection of meaning as a word. This meaning is the basis of the concept. and concept. The meaning of this abstraction is what we mean. A belief is a ideological matrix with the associated karmic field attachment. The quale determine this fundamental qualitative basis. The feelings. Concepts come in many types and flavors and they relate through certain characteristic transformations. experience into a ideological metric. A concept can correlate or not to the truth of that meaning.

The conceptualizations of this internal ideological experience are private metrics. The truth of the concept is often based on future beholding of outcome—whether the problem was solved. The conceived conceptual metrics of physics. have them. for example. length. chemistry has come to represent the external conceptual metrics. Those concepts that we hold as “most true”. We conceptualize our ideas. amongst quite a few other functions. time. The value of a concept is often more important than the truth of that concept. Many concepts are about the way we feel. but also the conceptual world. however. biology. Truth. These internal experiences are private. We will explore that in the functional analysis section on the relationships. etc. The tentative new conceptual formation is the new basis for truth. or the event came true.be imposed on our experience. memories and hopes and concerns. A concept has a title that reflects its principle basis. or don’t. This is translated into the conceptual karma we bring onto our 3 9 . experience. People come to agreement as to the metrics of a concept and we call it a definition for a word. The form of the concept is often conceived by its symbolic representation. transformations and representations of concepts. The lattice of the ideological group we call the concept reflects the value standards we project onto our apparent experience. The standards of measurement are private. Many of the objects of internal concepts cannot directly be measured by external metrics. dreams. Thinking and problem solving represent cognitive functions of the conceptual dimensions. about an ideological subject. Those who are more scientific have been trained to project standards of measurement onto not only the physical world. The most fundamental principles of that concept determined its qualitative equilibrium that we compare other concepts. “mathematics” or “my left elbow pain”. represent the egoic ideological eigenvector of the concept matrix. Concepts have utility because the transformations of those concepts—reasons and rationalization—can solve problems through abstraction. is not the only criteria for a concept. We have concepts we call mass. Many of our conceptualizations are oriented inward towards the experiential manifold. sleep. or “this pill will work”. but we do We do project value onto our ideas and relate them to other ideas in characteristic ways.

Karmically. we call them brave. Some beings more forward with strong intentional pursuit. disciplined or fanatic.Topology of the Volitional Dimension Experience enjoys the inevitability of choice. yet given his skill to navigate the waters. The focus of these volitional functions depend on the perceived external and internal context. If a being thinks a lot. Discrimination and evaluation of experiential objects and their processes occur so seamlessly that we simply project the process onto the objects themselves. This volitional way is strongly influenceable by karmic tendencies. Our choices may not be fully free and creative. evaluation and intention as we pursue a qualitative way. Each being wrestles with their ignorance when in unfamiliar contexts. Most of the time we place ourselves in moral autopilot. it may have some other determinations. then the issues are primarily volitional. We use our senses of discrimination. If one seeks wisdom. then the mental objects entertained are primarily emotive. Dharmically. evaluation and intention effortlessly at times as we sail through our lives. We move towards or away (or neutral) to them. the objects considered and pursued are conceptual. The determinants beyond the captain’s choice are huge. But these movements are intentional. These are non-reflexive. our buddhi is metriced by our most effective way of truthfully discriminating and evaluating our reality. If a being is more astrally focused. but we do to ourselves. delusional or painful it may be. intentional steps to carry our a goal. As part of experience. we relish our choices. he can sail his boat to the goal. Yet we do experience a sense of freedom and we do discriminate and choose amongst our given choices. that is. We might not be able to say these choices out load. The name for this volitional dimension has often been called the buddhic dimension. Our “buddhi” is the sub-manifold our upright tendencies of discrimination. Each of us weaves a way of discrimination and evaluation and hope as we develop. Wisdom is the skill in bringing about the envisioned fulfillment of some value or meaning or expression. Even on a preverbal level. the buddhic dimension 4 0 . Choice in experience is often more like a captain’s choice on how to steer the rudder. there is the undeniable sense that we can choose a direction. in that we bless the fulfillment of that movement. Some beings shy away into a more secure familiarity of the status quo.

but the compass is what we use to guide us in times of fuzziness across the experiential terrains towards our goals. We are here to study our being from the manifold of awareness. except inasmuch as we are aware 4 1 . Attachment to egoic matrices that are dharmically inappropriate lead to much of the foolishness. Physiological and subconscious compulsively driven behaviors motivate behavior without our full awareness and blessing. Behavior is part of this effect. good and right. When we encounter an event do we transform that event gracefully into a creative qualitative expression. We have some control of our behavior. There are many functions. Behavior is thus another study. but not all behavior is intentional.is metriced by the apparent egoic matrices that projects the true. The buddhi considers through the projected egoic metrics. This moral compass can be applied to the projected metrics. evaluation and intention behind volition. This confusion is much of the fuzziness of the terrain. The buddhi can be focused towards internally or externally generated mental objects. These subconscious motivators of behavior are not on the buddhic dimension of experience. Skill in volition also eventually requires a physical expression as well. where an action is well intended and performed. representations and transformations on the buddhic field of the volitional manifold. but we do have our sense of such. Skill in these moral faculties determine our wisdom or foolishness. this would have consequences in both our experience and our behavior. our do we fall into despair. Experience is expressed by the blessings of the buddhi filtered by the egoic identifying functions. Our moral skill is based on both our disciplines and our principles. but skillful action is more likely to fulfill its goal. The effect of our choices depend on many other things. that seem intrinsic to the topography. We don’t always know what’s good. How and why we behave is intentionalized by the budhhi. Clearly. where a perception determines the truth and value of its being. where a desire determines its rightness to be fulfilled. since they are not in our awareness. We live in the clouds of uncertainty. true or right. The buddhic dimension exists as part of our awareness. where a conception is correctly conceived. These are related to the discrimination. so our projected metrics provide us at least their familiarity of orientation. Action does not require skill. The buddhi is the moral compass we use to navigate the regions of experience. Not all behavior is a consequence of our true intentions. The buddhi is the moral terrain.

now and flows into the next series of moments of experiential presence. Awareness is the glue that hold the sub-manifolds together under the conditions of experience. The conscious dimension is the manifold of awareness which occurs here. sensations and desires. sentiency. The karma of our awareness is the attachment to the consideration of the mental objects with the projected egoic metrics outlined above. Our skill in directing the physical body has direct consequences in utility. and every behavior. Discrimination. The experiential manifold is intimately involved in the motivations of the body. The dharma of our awareness is our true and essential nature of our subjectivity. Behavior can be an object of our awareness and concerns us by these consequences. And though we are not completely masterful of these movements. Awareness is that which beholds the other sub-manifolds of Awareness is the beholding of the experience with its objects and transformations. we do learn some level of mastery. 4 2 . We can send a minute movement into an area. 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. evaluation and intention are the functions that transform on this sub-manifold. it is especially about how we control ourselves. Morality is not just about how why treat others. but in how and why someone intends it. These motivations are the volitional qualitative matrices that become the moral repertoire for behavior.of our behavior. and fulfillment as it really is. 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 well as metaphysical karmic repercussions onto our awareness We move every dimension of our being. some are extremely complex. or we can perform incredible complicated behaviors over moments or years. art. Experience is intimately tied in with our body and the direction of its parts. of evaluations and intentions. as an object. Our awareness goes into the coordination of the intended behavior. Some skills are simple. of conceptions and beliefs. how we fine tune and gross tune and intend to tune. we are interested in not the physiology of how behavior is effected. They all have their reasons for expression. From an experiential framework.

ignorance. 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. Awareness is the experiential space that is occupied by objects. Egoic matrices of the other dimensions relate Egoic matrices of the conscious experiential objects according to their conditioned functions. Just as the physical body can be considered the extreme boundary of experiential objectivity. with projections of the objects from other sub-manifolds. but the conscious dimension is purely subjective in its nature. 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. 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.Even the conscious dimension itself can be deluded by its own karmic projections. The tendencies of awareness as it contacts the other sub-manifolds determine much about the person. seems in most people (if not all of us) to be skewed towards a fundamental sense of misidentity. dimension occur as the subject of awareness is considered as an object. The frame of reference of the subject is thus oriented with the egoic eigenvectors setting the bases of the apparent coordinates. The awareness itself. The subject of awareness is the only object on the pure experiential manifold. Some beings learn to identify their egoic matrices with the karmic field of the awareness manifold. develops tendencies and characteristics. without which our being would essentially be worthless to ourselves. many find their seed from a more general skew of consciousness. This orientation can set the fundamental karmic misconception and can orient the most severe mental illnesses and enlightenments. stupidity and foolishness. We get attached to ourselves. Awareness itself. consciousness is the extreme boundary of experiential subjectivity. Awareness is pure subjectivity beholding the projections onto its experiential surface. 4 3 . even and especially our very sense of awareness. but no objects otherwise. The other submanifolds of experience have objects. Though most mental illness is based on attachments to mental objects/events on the other sub-manifolds and their projections. This then co-develops into attachments on the other dimensions based on the fundamental karmic skew of experience itself. Our awareness is our most precious commodity.

no recognition of change. but the ego is especially so to the extent to make a special point. and truer wisdom. No object is more precious than our subject. but not in its substance. The angst of eternally loosing awareness is the greatest of all fears. no egoic matrices.Even though the manifold of pure consciousness does not “have” objects per se. We identify ourselves with our most precious 4 4 . A great sense of value and meaning and good intention occurs when we move intended in harmony with the dharmic way. Pain and suffering on the other more apparent sub-manifolds only color the angst of extinguishment of our sense of awareness. without an object to suggest such other than being itself. Also our greatest fulfillment comes as we take our ground from our essential nature of our consciousness. This existence includes a sense of fulfillment of meaning and value. Humans identify themselves with their preferences about themselves. no sense of “I”. Extension seems infinite in its extent. insight. no thoughts. The topology of the pure unadulterated experiential manifold simply is. The orientation of aligning our karmic attachments with our dharmic fields. no movement. Although we may not be able to succeed in the most perfect. Much of experience is apparent. rather than vice versa. simply being aware is extremely valuable to us. The egoic matrices represent the characteristic Humans seem to developmentally confuse these identifying qualitative value relationships on each manifold that become the projected projective identifying matrices with the actual real identity. 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. When a being aligns with the dharmic field tendencies of the conscious manifold. we can align our intentions with such. but only projected form. There is no perception of form. Time and form find no metric in the conscious manifold and are thus not experienced as time and form. no sentient life is fulfilled without its presence. no feeling. one is good and true. metric when beholding an object. allows enjoyment. 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. true and strong wisdom. no intention.

a how. not the sense of identity. This may be part of them. word “I” Identity holds when what enters the transformation is the same as what leave the transformation. The Ego matrix is the relationships of the identifying characteristics that we refer to our own being about our sense of who “I” am. “I” is symbolic for our Ego matrix. they are not the beholder of these objects. much like a business card or advertisement is. 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 itself. We semantically use the to represent that aspect of our identity which remains unchanged under transformation. There is a being who is aware. The ego thus is the sense of identity of the subject of a being. The ego is important because “it” does help in its skewed way to orient a being to navigate the world of experience. bodily expression and behavior and believe that the experiences we have had is who we are. respectively. but as objects. not a who. This is a very important distinction and plays out in people’s lives as they mis-identify their being. a standardization of qualitative measurement.(and negative) sensations and feelings. as well as at the source of some of humanity’s greatest achievements. identity implies equality. the characteristics that we projectively 4 5 . Mathematically. People identify themselves with the matrices of the memories. The essence of awareness is the subject. representations and transformations of experiential objects. 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. the sharing of the same characteristics. 1 x 22 = 22 shows an identity function of multiplication we call one. The “persona” is the name for the The “ego” represents the preferred (in the sense of most believed) qualitative matrices as well as their preferred transformations as a being navigates the experiential terrain. 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. thoughts and beliefs. and our intentions. 0 + 22 = 22 shows an identity function of addition we call “zero”. This false identification is at the source of the deepest sufferings of humanity. The costume is only a costume. a transformation processing of mental objects. attempted projection of an identity image. The persona is also important. The qualities of that being are often quite different than the persona that a being is attempting to project. is more of a metricization process. and it is also a choice of expression and determines the karmic tendencies attached by that being.

not absolute standards defining truth. space has extension and the objects there in have characteristic properties and dynamics. Ego is not an entity. but are not true. the more likely the karma of a person will overwhelm their dharmic opportunities. Objects are experienced much truer and real without these projections immediately overlaid upon them. and drug-induced states). The stronger the ego attachment. Beholding is much clearer without these disturbances.identify as characteristically representing the essence of our awareness. thought or implication. “I” is the “I” does transform and change over time because the objects of those matrices and their transformations change over time. coma. wife. Metrics are useful. Topology of the Dream Dimension Dreaming is undeniably experiential. We perceive objects. “I” is not the essence of awareness that remains unchanged over time. identification process that uniquely occurs in our experience. Dreams are the name for the experience the occurs while not awake (in sleep. The egoic standards are very helpful. The universe of our awareness is different than the waking world. Ego attachment is a measure of the strength of the necessity to use the ego and egoic matrices as the metric for evaluation. feeling. It is possible to awaken in a dream an be a totally new being. Time occurs and can even have apparent external metric. full of imagination and possibility with different natural laws enforced. they are relative standards used to get the job done. While learning it seems is especially important to have an identifying process that can first consider the qualities of the beholding without reaction. 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. but a process that breeds the good and bad karma. They are representing the representation of the representation of their representations—not the experience itself. mother. children and job. 4 6 . but keeps us away from the here and now of attentive consideration. apprehends the future and guilt trips the past. with a different body. Most people identify their experience with their interpretations of their interpretations of karmically imbued experience. impels us into the future. Ego pulls us towards the past. Dreaming is more astral dimension-like.

Yet. In our waking life. The world seems real and is because it is really part of the projection onto the screen of awareness. but must simply find ourselves there. Space in dreams seems to have apparent infinite extension and the geometric standards are most certainly non-Euclidean. we can go back and forth in time and can travel all over the universe seemingly instantaneously. dreams seem to take place in a land that we cannot willfullingly enter and exit. Our projection metrics and our attachment for our projection metrics varies from one world to the other. It seems like the universe exists beyond our awareness in our dreams. Dreams have meaning and the objects in dreams have meaning. a being can traverse the astral world and have experience. Dreams open the option that the physical world is merely one of many domains of extension of our being. Even our moral and ethical standards change in dreams to allow such things we would not allow while awake in the world. Dreams are the stream of the imagination that is projected on the screen of consciousness without the usual physical restriction and censure. Even in dreams we can be amazed. like it was normal. As experienced. These objects have extension and apparently change in an apparently smooth and characteristic ways over time. Experiential places and objects and events are real when we experience them as real. like it does in our awakeness. Uninhibited by the usual egoic metrics. We can have a different name and belief and body and ego.Yet something remains the same—the essence of our awareness. In the dream world. A being is aware of their 4 7 . In dreams we can fly. Sometimes a being watches “themselves” as part of the story. the dream world seems unreal and imaginary. the dream state seems like our imagination turned on full tilt. Dreaming objects can transform in ways beyond our normal physical perceptions. the so called “real world” seems distant in unavailable. This same can be said of awakened experienced in the physical world. that it makes us question the very “reality” of the external physical world. Dreams can be “seen” through a first or third person perspective. In dreams we meet situations that seem so real. or be killed and come back to life. And we can feel sad and we can enjoy pleasure. but these ways seem believable in dreams. but we still share the essence of awareness as the identity function that reminds us of our essentiality. We can contact other people in other time and other places as well. sometimes we are experiencing the story.

and they can confuse and cause disruption. but down right plastic. Topology of the Mystical Realms People have visions and hear sounds and have experiences that are undeniably real and true and transformatory. we will not discuss these domains. The egoic frame of reference usually shifts after a drug-induced experience. to withstand and even explore the experiential storms. Some beings continue to explore the experiential manifolds and its topography and conditions. They can change the forms and rules just like dreams. but blocking their inhibitions to learning. Drug induced states help us to understand that our “reality” is not only projected. Colors appear different. These spaces lie beyond a treatise on experience because they lie beyond our awareness. 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. drugs can suspend our awareness. and karma still reaps its tendencies. Egoic matrices provide a sense of security. They are parts of the non-experiential realms of being. These experiences are natural phenomena as a being travels in the experiential sub-manifolds and approach the non-egoic dharmic space of 4 8 We will discuss the influence of . Drugs that knock us unconscious. 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. They influence our awareness and effect us. drugs on the functions of experience in that section. Some beings shy back into their familiar habits and traits they prefer or at least tolerate. Drugs can crack that egoic cocoon and allow one to see other meanings and values. The topology of these spaces depend on the other manifolds. Drugs show us that the very screen of consciousness can be fundamentally morphed by drugs. Like deep sleep and coma.“eyes closed” experiential sub-manifolds with different karmic exposures and ties. Yet since they lack awareness. Drugs can really scare a being who looses their ground in the experience. sounds and shapes and feelings are different. because they are separate. can also take our awareness away from our being. like a bank of knowledge. Experiential reality can morph in many ways different than our familiar ways. Ties still exit. but with awakeness. non-aware domains beyond our boundary.

Some mystical experiences are of the no-form. absorption into non-discrimination of the quale of being itself—the fundamental characteristic of all that is—the dharma of being. The “mystical” realms will be discussed as a subsection of each manifold as we discuss the deeper blessings of each sub-manifold of experience. the no-transformation that underlies all form and transformation. 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. 4 9 . Much of what most people call a mystical experience is an astral or etheric or conceptual or buddhic grasping.experience. The awareness of this brings a sense of all-one-ness. nondistinctness. They are still grasping of objects. which is a form of attachment. The experiential objects often occur on these submanifolds and still have a have a skew of egoic projection. This grasping brings the karmic momentum.

phenomenologically. brain etc. but we are aware of the results of this physiology. neurological function. The physical world is “known” only through these experiential functions and is only known within the topology of We will defer the physiological functions to the physiologists for now. Experience has characteristics of both a linear and nonlinear dynamical system. input is never completely directly related to output. life (?). serotonin. Experience may depend on certain essential functions. We do not directly experience molecules. Some parts of experience are directly dependent. understanding. The transformation of Experiential objects is based on the nature of the objects and the awareness that beholds them. Karma is the impact of the previous experience onto the now. that occur while becoming—how a who does why. wisdom and good will. we will focus on the transformations themselves as operational series of events. experience. conceptual. testosterone.The Functional Analysis of the Topology of Experience Experiential objects and events transform. its seems. This causal interdependence is multivariable and creative. Because humans have the opportunity for creativity in experience. these physiologic processes are woven into our experience of our perceptions and conceptions and transformations. Many physiological psychology texts are full of their understandings. 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. As a being matures. for example. all those perceptual. The functional analysis of experience is the study of this conditioning process—how karma is transformed. Rather than studying ultimate causes. and focus 5 0 A function is that which relates an input to an output. attention. Their frame of reference is from the physical manifold. our heart. we experience objects conditioned through the projective sub-manifolds. conceptualization. Functional analysis is the study of these transformations. The context of our blood sugar. onto our cognitive functioning is being studied by physiologists and pharmacologists world-wide. The body and the brain influence many aspects of experiential functions. Experience is self-evidently related to the physiological processes of being. and implication. on other aspects. All experience is multi-causal and never dependent on only one variable. karma relies less conditioned processes and more on insightfully motivated processes. Their contribution to the understanding of physical processes onto experience is profound. etc.. discriminative and moral capacities that we bring into the present moment. genes. Functional analysis of experiential functions studies the sequence of changes . From the frame of reference of experience. From frame of reference of the manifold of awareness. relation. Experiential objects are considered through the attention to their perception. The output can become so much more than the input. The cultivation of value into experience becomes a skillful transformation. Experientially we rely on these functions to transform our experience into pleasure. dopamine .

First let us continue the consideration of the concept of “function”. Today we might call these differential functions. 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. Increasing the pressure in a linear system will correlate directly with a temperature rise. We rely on our ability to change the future of our experience towards our intention. the input into a dynamical system will be directly related to the output. The rules/conditions of a transformation 6. We have many experiential differential functions. Implicating 5 1 . Cognizing. Let’s focus on the most fundamental functions of experience before we get into the details of each space. Transformation of one variable into another 3. The mapping of the induction and effects of a state over time 7. functions have come to mean: 1. The Fundamental Experiential Functions: Becoming. We will base our categorization of experiential functions on the sub-manifold they primarily seem to eminate from. Mathematically and dynamically.specifically on the functions on the topology of experience. Mathematically. The mapping of a representation of one domain to another 4. a function was originally used to describe the slope of a curve at a given point. Before we focus on these sub-manifold categorization of functions lets consider the properties of what we mean by “function”. We will study the differential functions of the sub-manifolds of experience as awareness changes over time. In linear dynamical systems. Functions have come to mean so much more than the differential functions originally conceived. Experiential functions are concerned with the transformations and representations of experiential objects over time. The dependence of one variable on the becoming of another Physical functions are concerned with the transformations and representation of physical objects over time. 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. Correlating a domain with a range 2. But we can and do “call in” functions that are hoped to “cause” a change in our future experience. The relating of one aspect with another 5. Experiential systems are often nonlinear and this correlation must remain probabilistic for both the observer and the intender. We rely on our experiential functions.

Attention deficit of this holding and clarfication is a root problem for many people. or extension. becomes. itself. and foolish as our karma shifts the sands of the vector fields of experience. Attention is a primary characteristic of the experiential manifold and is the capacity to focus awareness onto a particular region of experience. an object must have mass. has magnitude and direction. The capacity to focus the attention. This becoming is a primary function of our experiential existence. the objects must be available for processing by our awareness. or some sort of fundamental attribute that allows for the physical transformation to occur. no subject. The attributes of awareness must also be available for the object.The becoming of a being is a fundamental function of experience. no experience. The act of transformation from one moment to the next is the existential becoming. maintain the focus. Being. There is a magnitude of strength associated with becoming and qualities of style. The same for experiential objects. Becoming can be implicated towards fulfillment or despair. understanding and wisdom can become self-destructive. The capacity to hold and clarify the focus determines much about the person. In physics. The variables that describe these transformations are the parameters of the fundamental quale of awareness itself. And not only illuminate. beholding and becoming illuminate the experiential objects and their projective metrics. deluded. No beholding. Experience is oriented by the direction of the beholding. Yet even before the karmic attachment to any experiential objects. no beholding. Awareness. A being can be fundamentally enthusiastic about becoming. no implication. even without the attachments to the projections from the other sub-manifolds. Our being. An essential characteristic that occurs on the manifold of experience and all the sub-manifolds is the primary existential function of becoming. the way is polarized in conditioned experience. Cognizing in the way in which a being transforms their awareness. No subject. no subject. The direction of this focus can be oriented primarily through introversion or through extroversion. Experiential norms represent our most fundamental bias we bring to our experiential reality. or reserved. The experiential objects must have an opportunity for transformation. No experience. These must be available to behold an object. The essential experiential ways of being. once attached to objects. experience must have the ability to illuminate. but to focus this illumination in a direction of focus. The a priori existential aspects of experience give way to transformation. No beholding. “Cognizing” means the processes of coming into awareness. Though each of our particular way of becoming is unique. It can be oriented 5 2 . This way of beholding is the value-vectored norm on the manifold of awareness that is bestowed on the other sub-manifolds. or charge. and bring cognized brilliance into experience is a critical aspect of the capacity to have insight. Our nature can shift towards existential enthusiasm.

clarity. Externally originated experiential objects are transformed by the senses that behold them and the sensations we are offered. 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. or overwhelmed by insecurity and angst. they represent our way we begin to functionally cluster the objects presented to that regional conditioning tendency of awareness. These quale of subjectivity are still karma attachments skewing our beholding. 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.towards furthering security. the The quale of one’s determination to be aware determines much about the experience of the person. Our existential experiential disposition is 5 3 . proximity. become. to the object as it is represented to our awareness. thus needs not be an object. pitch. temperature. The willingness of a being to cultivate valuable experience is a major determinant in their ability to do so. and why? The “how” is the strength and skill of the determination and the “why”. vibration. Perceptions of sensory based objects are most strongly influenced by the “laws” of the physical world and how objects behave there in. density. for it can be the very nature of the way of experience itself--the norm attached to the beholding. This attachment happens as a result of conditioned experience and the conscious blessing of this contact. hope of the transformation of experience. the conscious attention can then transform it through volitional experiential formations. The experiential transformations of perceptions depend partly on the nature of the experiential objects themselves. Perceptions of physically originated brightness. made of these quale. We accept the apparentness of experiential objects as experientially real and true if we perceive and believe them to be so. The strength and direction of this willingness/stubbornness to experience is a How should I fundamental Riemannian metric projected onto the becoming of experience. This process describes the attachment process of awareness to the apparent realms as contact is made with a object. sharpness. context. 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. volume. color. texture. timbre. As our attention turns from the object as it is. These objects are especially transformed by the physics of the world that they reflect. value and meaning. extension. only pure subjectivity. This willingness is the critical experiential function that is karmically vector-normed into experience. Skewed or not. There are no objects on the manifold of pure experience. A quale. focus.

implication. i.e. the sensation. sometimes the impulse less urgent. We can stretch our perceptions through the use of microscopes and telescopes etc. orientation transform as a reflection of the physical qualities. We know the objects by the discrimination of the qualities we are able to discern. Once a perception is clarified. The perceptual matrix describes relationships of the perceptual quale that represent the physical object. fragrance. Sensations are the transformation of the contact with the physical objects that have these qualities.stretch. This sounds obvious. The “truth” of our 5 4 The sensory contact is necessary for these physically originated transformations to be beholded. Most perceptual objects are a functional clustering of other objects. “Knowing” these perceptions is not the knowing of the object of the perception. but that still does not mean that we know the object as it is. direction. the substance of a physical object is the perception of the qualities of that substance. Upon contact.. Perceptions represent physical qualities yet are not the physical qualities themselves. A perceptions requires a process of perceiving. Sometimes the perception is more fuzzy than others. perceive and differentiate into perceptual objects. as fundamental as they may seem. We have a sense that much lies a priori our perception. We know the blade of grass from the rock on contact with that perception. but this is the point of experiential contact point with objects. but it has strong . does not mean we “know” that which was sensed. or perhaps our rate of differentiation is too slow to perceive the time it take to sensate. Our a priori physiological apparatus must somehow organize this info. We know only of those qualities that we perceive. position. Our perception often has a direct linear relation to the physical qualities they represent. We automatically make perceptual distinction by the familiarity with the objects we behold. We “know” what is and is not an object upon this beholding. These attributes. Our perceptions may or may not accurately reflect the physical properties of that we sensate. 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. are experiential. The perceptual quale is usually linearly related to the sensory input. not physical qualities. then the objects are clarified by their perceptual boundaries. and beholding a sensation. The perceptual matrix represents the perceived characteristics of a particularly identified experiential object and its perceptual transformations. The perceptual matrices represent the qualities and transformations of these functional clustering of perceptual quale. the perceptual landscape is already skewed with the recognized boundaries of the perceptual objects and the impulse to further categories and represent them. taste. Perceptions are the transformation of the sensation into experience. Thus in experience.

The perception occurs within a geometrical context. and distinction. confusions. Near and far have immediate meaning as we perceive objects. allows us to perceive that perception within that context. This depends on our capacity to illuminate. Our perceptual ability to grasp the context of a perception. The tags are not intrinsic to the object. differentiate. The contact is the experience of the perception. An image is not just a visual perception. Perceptual quale often become more familiar with spatial contexts over time. The orientation of the temporal component is also immediately perceived within the experience of the perception of the 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. These are the temporal projections that norm the perception into contextual framework tying the past. and all the projections. The grasping is how we hold on to a perceptual matrix. Every perceptual matrix has a temporal component. illusions etc. is the temporal tagging of objects that norms these perception into a temporal context and associated metrics. The topology of that context was discussed previously. some are the perceived quale in the moment. present and future. but more perceptually by the association of a present perception with the context of a past or a future. extent. some are the perceived qualitative direction of that object is transforming into some projected future space. but the included perceptual transformation to associate a distinction of boundary. and attention. and implication of any sensation . Some are the presented memories associated with and projected on the perceptions. resolve. These spatial contexts define the spatial metrics of extension and depth. 5 5 . implicate. which is relative to the senses. but projected as a temporal metric onto the perceptual matrices. It does however take time to refocus our attention to regions outside the area of focus. The object can be dragged or impelled as part of its perception—not in this case willingly. The perception is thus temporally tagged to be dragged or impelled in such a temporally perceptual way. act… That perceptual capacity is our intelligence to perceive objects as they are in the context of their neighborhoods. Every object has the possibility and likelihood of inducing these temporal tags. One of the perceptual functions then. Another perceptual function is to identify the spatial relationships of the object in the context of its regions and neighborhoods. of a perception. 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. The grasping is the transformations of the contact into the perceptual matrix we call the “image” of that object.perception is more of a representative functional utility to correlate a perceived object with a meaning or value associated with that object. This context is part of the perception and is measured by comparison with expected perceptual spatial norms.

Perceived objects occur thus in the temporal spatial contexts that we have been describing. Some people can perceive symmetry and balance and order much more skillfully than others. and represent the a priori and conditioned patterns of perceptual transformations of the mental objects we experience. Perceptual functions can be skillfully pursued or psychotically dissociated. We do not need to will them function. Perception becomes a skillful process. Yet each of us develops a perceptual topology that we experience and express characteristically through our development. These associated perceptual metrics can be very helpful in art. 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. These contextual functions occur intrinsically as part of our perceptual manifold. Some are so fooled by their perceptions. Schemata are the characteristic schema that develop in the person. Each of the submanifolds provide their own unique opportunity for wisdom and foolishness to develop. more than others. and building. A master carpenter looks at a house differently than the infant in the crib. perceptual schema are the matrices that include the transformations of these Qualia. They see not so clearly into the future. Whereas perceived qualia are the matrices of the characteristics of the perceived mental object. 5 6 . more skillful in some than others. Some people have more or less perceptual “insight” in certain ways. Yet this occurs within a region and neighborhood of apparent connection in time and space. some see so much. 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. Certain perceptual functions become relatively skillful in most humans as they mature. Quale is to Qualia as Schema is to Schemata. We can take a breath and breath in a certain way. and we breath as part of our non-cognized process. or distort the past onto the present. Functions can occur semi-automatically like breathing. Objects become the grasping or repelling of the projection onto the perception. and sport. Some can smell so discriminately. The experience occurs seamlessly as if our perception really is the object of our senses. and surviving. but them can be. 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. These perceptual ways of transformations are called perceptual schema. Each of us gains skill in our attachment of perceptual metrics onto our experience. These ways of perceptual skillfulness is especially exploited by certain artists who paint like we perceive.

The resonance occurs 5 7 . focusing schemas. depth schemas. Most of the schema simply happens to us as we look out into the world and is offered to us by our physiology. we do not know our sensory physiology other than through our perception we behold. functional clustering and contextualizing schemas. 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. and smelling and tasting and hearing and feeling and propriocepting. attachment and grasping schemas. substantiating schemas. metricizing schemas. The function of the functions of perception is to render the images into a function isomorphism that leads to a perceptual homology. pattern and sorting schemas. and the momentary experiential operations of the perceptions as they transform. Each of these schema are representations of the ways in which we transform sensations into perceptions. We have no idea what the rods and cones “see”.There are many perceptual schemas. sequential relations schema…. relation. barrier and connection schemas. A homology is an equivalence relation that associates one object with another. boundary. They represent perceptual operations. Perceptual schemas also including seeing. Functional isomorphism also allows for the sharing of the schemas. Isomorphism allows for the sharing of the aspectual properties of one object with another. These perceptual schema are most likely primarily determined by our neurophysiological functions that contact the object. A sense of resonance occurs on a perceptual level that begins the sorting process as one objects induces the conditioned perceptual qualia or schema. reality schemas. Similar to the idea that we do not “know” the physiology of the computer monitor to see the image it projects. and characteristic functional transformation between perceived mental objects. imagination schemas. but they do and we get a perception of the sensory object. Some such perceptual schemas are a variation of qualifying schemas. placement and container schemas. discreteness. A perceptual homology is a schema that begins the identification process by identifying one object with a class of previously perceived homologous objects. spatiotemporal schemas. orientation schemas. topologicizing and geometricizing and dynamisizing schemas: aspect schemas. These are the experiential ways that we use these sensory organs to brings us information about sensory objects. source-path-goal schemas. Perceptual schemas thus represent the a priori operations involved in perceiving. 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. Some of the perceptual operations are the involved delivery of the sensory information to the perceivable place. proximity schemas. dream schemas.

How we behold it is simply what it is. That weight changes as we further perceptually consider that object. identification takes time. Experience feedbacks onto the perception qualia and schema in either concordant or discordant ways. a beholding. We come to expect that the object will act in ways so identified. We also become quite use to our expectation schemas helping us to sort out the identity of the perception. This resonance is induced by the homologization of the identification qualia and schema with the equivalence relation. truth perhaps not. A mental object is never stationary because the flow of consciousness is always forward. The Functional Synthesis of Identification. focus our attention and what the object transform over time and space in context of meaning and value. Magic is purposeful show acts. One moment goes into the next as object transform. 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. The identification of that beholding triggers the categorization and relation schemas. As long as consciousness identifies the object’s transformation.naturally as one perceived object is render perceptually homologous to a class of similarly perceived objects. We aim our senses at the object. The fuzziness insures that perceptual dissonance. Each perception tags a weight of certainty and thus of uncertainty upon the perceived sensation. we often take the time to willfully pursue a clearer input stream. neither true nor not true. Whereas perception is experientially immediate. The truth of that certainty is different than our confidence. then consciousness 5 8 . This feedback fine tunes the accuracy and confidence of the perception process. Confidence is experiential. they deceive our perceptual expectations. If we look at something that we cannot quite make out. That is why magic is so effective. Relation and Categorization Schema We identify objects mostly by what we expect them to be. our expectations are the pre-perceived perceptual notions that we have come to expect from experience. We come to see the world in how we behold it. If we cannot clearly identify the object we remain uneasy especially if it contextually requires urgency. We proceed with this assumption of expectation and only pay more attention often only if some perception violate this habitual default. but an awareness none the less. There is a weight of perceptual certainty that attaches to the object as we behold it. Expectation context and accurate dynamical prediction of expected continuation of the mental object is not immediate and requires observing the perception transforming. Objects occur in context.

If the degree of perceived prototypicality is too uncomfortable. but are still communtively dependent in the perception. The processed are constantly occurring in a parallel mode. The degree of class certainty is typified by a symbolic mapping of that characteristic identification. Identification cascades the karmic future. Identification occurs with the fuzziness and also with time moving the object forward. 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. Those who are almost fully blind develop visual identification skill differently than a full sighted person. Speciation and generalization and can only occur after the identification schemas occur. It occurs stronger if we pay more attention to it. It is this very conditioned perceptual attachment onto the associative matrices that we could call the perceptual karma. Identification requires this grasping onto or attachment of an equivalence relation class. we perceive the objects and their transformations as categorically different. It especially occurs stronger if we want it to be so. relation. The a priori ability to form images and identify 5 9 . The congruence of an object with class prototypicality is the degree of the equivalence relation. the recognition of the class association. The identification schema are the characteristic ways that a person associates and differentiates objects into classes of similarity and distinction. The same with our a priori imaginary apparatus. The congruence schema are based on criterion for inclusion or exclusion qualia. These particular qualia and schema represent the degree of protypicality of the perception with the root class of similar typicality. categorization. The identification of perceived objects requires conditions of congruence to “identify” an object as equivalent. identification.moves according to the transformations of the objects it beholds and identifies. We semi-automatically search for associative and discriminatory congruence of a perceived mental object with a class identity. Somehow an association of similarity or difference to the expectation matrices occurs. and then implication time and order direction. Equivalence represents the certainty in the amount of similarity or sameness. 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. The equivalence and congruency confidence level changes as we reconsider the object dynamically over time. The further dynamics of that object feedback strongly onto its prototypical identification. Much of the karma is seeded by our neurophysiological talents and challenges. a perceptual homology. This class includes the essential qualia and schema of the identity matrices for perceived similar objects.

develop our etheric body in certain ways and tendencies. Each bodily region could represent a topographical map of the etheric perceptions. identify snd amplify the awareness into our body part Our skillful development of intrinsically and extrinsically originated perceptual formation and identification 6 0 . say with a sprain. whose proper functioning threatened. relies heavily on etheric dimension perceptual development. Pain. amplifies the etheric body around the seed of injury. Often. a seamstress. that a being hopes to excel at. These tendencies will also determine much about how and why we connect with our body and express ourselves trough it. Another function of the etheric body is to connect our awareness to our body so that we can use 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 locate and identify bodily functioning. for example. Most body parts are directly or indirectly “visible” to our consciousness. looking at it externally and internally. Intestinal cramps let us know to take shelter on the toilet. each of us. 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”. The encouragement and cultivation of a skill is often based on the innate talents. a painter. albeit undeveloped. Our ability to feel heartburn could prevent bleeding ulcers. moving it and watching it. the willed movement of a being. that is. Some people endure the pain to internally explore the joint by touching it. needs the curiosity and courage to explore unknown territory. Any willed movement requires this connection. A major function of the etheric body is to witness the bodily functions and determine there “proper” functioning. sensations oriented inside our body are mapped by our own private topography schema that identifies and A function of the etheric body is to locate. Intentional behavior. The etheric connection becomes well developed in people who excel in using the body in particular ways. the tissue tears and blood fills a closed joint space. Pain tells us that something is haywire. The etheric terrain is vast and requires a lifetime to explore and master.mental objects on the astral and etheric dimensions determines much about the skillful development of mental image processing. a dancer. A surgeon. Clarity and skill on this perceptual dimension develops in all sentient creatures that have a body and perceive. Sensations of the world have a much clearer and obvious tie.

begins the mapping of the region attended to. imagine. The bodily state may feel good or bad and they are used to attach implication to. anxiety. The territory is not just of individual regions. others try to ignore. anger. The astral dimension is imaginary in the sense that all of its mental objects are intrinsically originated. We can witness these images transforming while we daydream. The capacity to create 6 1 . We can go in at of paying attention to this seemingly endless stream of astral imagery when we are awake and as we dream. hallucinate. dream. One function of the astral body is to start the abstraction schemas that we use to represent and map objects. 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. Once identified and classified. some can stay focused on the astral dimension for hours. Each feeling is a etheric perceptual schema that exists to resolve a tension. but entire neighborhoods and systems. These astral experiences have mental objects and those objects have dynamics and transformation. Perception on the astral dimension has even a more obscure identification and mapping schema. Sadness. It seems like the astral dimension has a connection with awareness somewhere in the brain. need. yet when truly absorbed in the astral dimension. These representations are “images” and are imaginary and they have a strong creative flux. Our experience sees the objects transforming. stress and all feelings are a result of an etheric contact with a perception of a body-mind state. Some can imagine sounds better than images. the body is dissociated from. Our etheric perception helps us to be aware of our “feelings”. become delirious. A need is the object class that will resolve the tension. Each feeling represents disequilibrium of an etheric representation of a body-mind state. the feeling is attached to the associated conditioned value and meaning matrices. This often further amplifies the tension to resolve the The object now is an attractor or repellor changing the very curve of experience towards or away from that object. contemplate. It does seem like the screen of the astral perceptions goes on autonomous of our awareness. as if they are embarrassed by it. We can consider events in our mind by considering potential opportunities and methods. Our emotional feelings represent the contact of our awareness with certain physiological parameters that we identify as a particular feeling. We have the opportunity to contact these transforming objects through our awareness. They can be transform through the will into a different image. The astral dimension is the dimension of the representations. Every feeling represents a tension to resolve a disequilibrium.

humans learn to abstract the perception into a representation. 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). These perceptions are dynamic and transform. Memories do not need to be of just an external observed event. Perceptions of sensations originated from the world. each event representation is not just of an object class. instinctual response to stimuli to creative. or from our mind are perceptions none the less and exist on the experiential manifold. but of the karmic ties 6 2 . skillful action. like the perception of the object. the ideas concerning it and the attachments already tied through value and meaning matrices. the feelings it provoked.and transform “images” at will is a root intelligence. the astral dimension’s reflexive schema to represent the image begins the representation process. as the child matures. This implies a representational memory of the object. The representations are mental symbols of the memories of an experiential event. Eventually children can consider objects that are not in their perceptual field. Our own imagination can anger us or stress us or induce all kinds of implication. These memories include all the sub-dimensional reactions. Many children are encouraged not to pay attention to the astral dimension like it does really exist. but of any experiential event. and they create meaning and value by resonating with previously conditioned similarly associated value and meaning matrices. Infants remain tied to the reflexive and instinctual reaction to stimuli for quite a while. Our attachments of value and meaning matrices to astral originated representations give the images feelings and tendencies of their own. or from our body. attached to the object class as well. This abstraction schema is the starting step in conceptual Operations. Though this abstraction remains concrete at first. Yet they spend most of each day immersed in its attachment. 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. meaning or value. intended. The further memories begin to join. This lingering and the conditioned memory thereof are the origin of the representation process. Conceptual Schema As stated above. But by abstracting representations from their objects. This is part of the perception processes that hold onto an mental object beyond the immediate perception. we have opportunity to move from reflexive. We see this in the development of all children. As experience is experience multidimensionally.

Not all logics are clear as a=b. It may raise feelings by its contact. The mental object must be rendered conceptually equivalent for it to be an adequate representative. may also be fuzzy. value.Memories. Logic is a pattern of 6 3 . for example or “a football” ties with it an image form. as a transformation. we see the world different and our memories get colored by the new lenses. Most logic scenarios are actually quite reflexive: if this. especially if we further qualify it as an “official NFL football from the 2007 Superbowl that was given to me by my uncle Tom”. We apply “scenarios of outcome” conceptually to our represented perception. Representations tend to be visual. Representations are the symbolic forms created to map the descriptors and operators associated with a mental object. but tends to take on the forms that we are experientially already familiar with. volitions and possibilities. kinesthetic or feeling-tied mappings that can be generalized to the properties and transformation of similarly classified mappings. then that…. The representation of a mental object forms on the astral dimension and ties the contact of the perception to the representation. The representation can take on any form. by memory of the past implications and choices tied to a particular object class. provoke tensions. Logic schema are the operations that we apply to the represented mental objects to consider possibilities of outcome. Some logic sequences are applied because of conditioned learning. The representation can then be used on the conceptual dimension in the abstract consideration. The representation is a fuzzy variable. That meaning and value is used by our logic schema to implicate an identified representation with a significance. we get to see how the karma got to be the burden it is. The represented mental object implies a memory of form. and have great implication. We “know” from past experience the prototypical qualia and schema of a football. auditory. also carry a weight of new insight attached to the old memory. If we think of it. by nature of their hindsight. 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. b=c. The linguistic symbol. The logic itself. some are applied because of “logical” relation to other conceptual representations. Meaning and value is assigned to the linguistic representation we call a word or phrase. meaning. All concepts are representations of a class of descriptors and operators (qualia and schema) for perceptions. If we have the skill. size. an image may come to mind or a memory of dynamic activity. The logic we use in our conceptualization can be quite complex. associated memory and relation. We can ponder a mental object and the attachments to it will come to mind. shape and utility characteristics. This allows the conceptual schemas to apply the conceptual operations and descriptors to the abstracted class representation. conceptions. As we grow and mature. therefore a=c.

Our volitional motivation finds seed in our conceptual attachments. Some concepts reflect the relations of other perceptions in a related category. i. but these types of perception follow conceptual operations. As there are many types of concepts. We live in a world where superstition is disguised as science. A concept tells our who how to fulfill a why. identified. Our movement as a being from instinctual reflexive motivation to wisely skilled. Our conceptualizations are the pairing of a mental object's value and meaning matrices transforming through functional consideration. A concept must be perceived by awareness to be a concept. concepts carry a lot of weight. If one can conceive if it. A concept is discriminated. We know that words are not the thing. represent it.. there are many ways of categorizing them. A concept that relates concepts to other concepts can become progressively abstract. even if the logic is quite “illogical”. pure mathematics represent extremely abstract conceptual qualia and schema. 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. Some concepts come to represent all that is precious and true for us. We know the concept represents the meaning and 6 4 . volitional and experiential goals. The developed patterns of mapping and functional consideration determine much about a person’s experience. A concept has descriptors and operators that are either concrete or abstract. Every schema has a logic. we have our conditioned schemas that obey the logic that they have. a linguistic symbol. These moral ideals become our perceptual. conceptual. but often this is difficult once the karmic rut is dug deep. Experientially. Animals understand concepts as such. High level. We conceptualized our experience.transformations applied to a representation. then it exists—at least the conception does. 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. We can creatively induce a new logic.” is a concrete conceptualization. for the type of object is a primitive abstract concept. yet they are used as daggers of infliction. A perception does not necessarily linearly mean that a representation is necessary. expect it. Experientially. that old semantic theorem rings especially true in the actual conceptual processes of experience. These are perception of an abstract representational nature. One might even describe a certain degree of logicality versus fallacy of conceptual schema. A name. People become attached to concepts and their transformations and our concepts bear the wrath of momentum onto our choice. The representation is not the thing. share it. related and categorized as are other perceptions.e. where we automatically know that “this represents that”. and science as truth.

A concept has fundamental essential characteristics that tie the representation to a group of properties. A conceptual schema is applied to mental objects as a way to represent and transform the perception. A belief is an idea that we hold to represent a certain amount of meaning and value. but not all concepts are ideas. Every idea represents a linguistic symbol for a conceptual representation. The attachment can include a certain types and amount of feelings associated. the direction of the conceptual logic schema is either synthetic or analytic. These conceptual quale unify into a conceptual qualia. “A mental object with these attributes will be called “x” “. Ideas are word formulations used to describe conceptual matrices. Ideas are the words used to describe a conceptual matrix or group of matrices. cognitive dissonance. or given the conclusions. Function synthesis relates the concepts into further conceptual implication. Some concepts are buddhically originated. A conceptual qualia can be a group of conceptual quale or of qualia. Some concepts are non-linguistic. that it. The logic can lead into a conclusion from the given concepts (inductive logic). A conceptual schema can also be applied to other concepts or group of conceptual matrices. Concepts can synthetically build on one another or they can be analyzed as to their essential attributes. A concept is non-linquistic and represents the value and meaning matrices around the seeded concept. A belief is a linguistic representation of a certain level of karmic attachment to an idea. These analytic and synthetic.value matrices and schema attached to that concept and we transform these concepts conditionally and creatively. In general. Some concepts are perceptual—sensory. whereas an idea is specifically linguistically represented. Functional analysis of conceptualization is the conceptual schema that relates the conceptual matrices into further conceptual discrimination. and moral imperative. Ideas represent a linguistic formulation that represent a conceptual matrix. Ideas represent concepts and conceptual relationship. These. 6 5 . Ideas can be transformed into spoken or written or signed words. A concept also include the conceptual schemas that transforms a object to a representation. deductive and inductive schemas are the fundamental ways that we orient the conceptualization process. since ideas are conceptual in formation. so called transcendental concepts. and represent the associative logic that ties objects together into a perceived value or meaning complex. they rely more on direct intuitive insight into the conceptual meaning or value. The “will be called” part is the conceptual schema part. the concepts will transform in certain ways(deductive logic). help to communicate our transcendental experiences conceptually. etheric and astral. Concepts can be structured primarily on ideas.

This willful reorientation opportunity of our awareness allows us to steer from our karmic path of conceptual clingingness to the aspiration of our dharmic manifesting. fallacies and despair. One of the main functions of conceptual schema is to solve an identified problem. and goals into words and ideas that guide our experience into excellence. ideas and beliefs. Intention is the desire to influence destiny and is the willed to become. A problems represents a potential disequilibrium of a field state. This requires a logistic notion of “if this. “then” is the condition of the transformation. Volitional Operations Intention “seems” to have the opportunity to influence mental objects. Some schema are developed to solve a particularly perceived tension. We momentarily endorse and negate concepts. Life is also about enjoyment. Buddhic-dimension based concepts can help us to gain insight into a more graceful and fulfilled way. includes the 6 6 . qualitative experience and expression.An attitude is a tendency of conceptual orientation adopted in reaction to the beholding of a mental object. Attitudes seem necessary to represent our conceptual considerations so we can communicate our feelings and ideas about our concepts. distortions. “that” is the mapping of this once the transformation More complex problems use more complex logic schema and more complex concepts. An attitude is a preconceived notion on the conceptual level and represents our ideological karma. hopes. “This” must be identified. That control allows the volitional transformations. Every moment allows a degree of control or at least gives us the illusion of potential success of controlling destiny. a concept goes no where. But a concept is only a concept. A problem must first be identified. The volitional operations are those willed functions that act on mental objects. as our beliefs become entwined with our justifications. Not all in life is about solving problems or resolving tensions. that is our inertial tendency to project ideas onto an object. others less. then that…”. Many conceptual schema develop to help us to tune into the good life. The conceptualization represents the potential ways to resolve into a potential equilibrium. without the will behind it. A major function of concepts is to implicate the dynamics of the present moment into some future potential field. as the field of awareness over time. Conceptual schema help us to orient our aspirations. fulfillment. How that come from this is not always that apparent. Experience. is applied. An attitude is a set of beliefs that we hold in regards to an identified recognized conceptual class of objects. Some attitudes are healthy.

The manifestation of our personality is dependent largely on the work of our intention moving our experiential space and its creative expression. the manifestation of a person is related to the spatial expression of the motivational forces of that being. Factors such: as ignorance. Manifestation is work. The direction is towards a magnitude of value and meaning. misdirected desires and other self-defeatingnesses. manifestation also depends on our intension fulfill a conceived hope. less suffering). Will is the power to influence a change. The egoic orientation is like a locally Euclidean geometry imposed upon a much more complex. Manifestation is directed in humans by the volitional operations. Manifestation depends on our conditioned drives impulsed to fulfill a need (reduce a tension) and our control of that impulse. non Euclidean surface. The orientation includes a positive direction (more experiential fulfillment. The force is the will. Manifestation is a result of motivation. The direction of the intention is oriented by the egoic basis. Manifestation also has hindering forces that negate the graceful expression of our intention. These would be the apparent eigenvectors and eigenvalues because it is based on the apparent orientation 6 7 . cognitive distortions. The egoic orientation is the frame of reference based on the preferred conditioned value and meaning matrices. Work is the integral of an the force exerted upon an object over an integral distance: So likewise. environmental and social impedances and synchronistic misfortune. The volitional operations are the functions that we use to control our experience and manifest.power to induce transformation of the objects experienced. Work is a force operating on an object through a distance. the direction is intended towards a hope.

although preferred. we use this orientation all the time. those that add to our burden. The egoic frames. Remember that karma is the inertia occurring in experience by the attachments of awareness to the projected apparent egoic coordinates of good and bad. The egoic coordinates are the attachments to preconceived notions that we have previousely willed into cultivation. and intends in a certain way. These egoic schema function to orient the person to a preconceived frame of evaluation as objects are comprehended.of the egoic matrices. identifies. Because the egoic frame of reference is locally valuable to steer the karma. What we conceive as the “right way” for us is not necessarily at all. since this is a conditioning of our experience to transform awareness in a certain way. discriminates. These egoic schemata are our traits of personality. conceptualizes. This is why we could call the egoic matrices conditioned. right and wrong. This certain way is the main determinant of the karmic vector. The dharmic orientation may be quite different than the egoically based karmic frame. Awareness attaches to (is conditioned by) egoic orientation frames that perceives. then we tend towards intending in schematic like ways. Traits that lead to fulfillment can be called “virtues”. are the conditions by which we evaluate the world. represents. categorizes. They are also based on the locally “Euclidean” egoic frames. Traits are the patterns of 6 8 . a “good” way. “vices”. and transforms. relates. We rudder the momentum given our momentary perceived options in the current of experience. If we attach our awareness to the egoic matrices and schemas. 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. They are learnings as well as our biases.

yet we can also transform the transformation process. Morality is the skill of becoming more skillful. It represents the frame of orientation from the intrinsic surface of awareness. conceptualization. A moral system provides the tendencies to choose to steer experiential fulfillment towards certain principles. illumination. a true tangent bundle of valuable opportunities extending from the present moment into future experiential excellence. The dharmic path is not a particular way. The karma is the projection of this apparent seeming. not in tension attracting or not attracting mental objects) fulfilled. we identify. may become detrimental. This is volitional attunement. fulfillment. Options are presented us. partly from our choosing to see things in a certain way. identification. A path of equilibrium. graceful like a river of experience flowing relentlessly toward the ocean of completion. The dharmic path is the orientation of awareness towards the opportunities that will further cultivate preciousness. A trait is a conceptualization of the association of related attributes or transformations to a discriminated way of personal expression. simply being aware. We learn to do better.operations that we apply to our experiential options and are conditioned into our way. What we might momentarily choose as valuable. simply aware. We can only will through the operations we are capable. there is a natural tendency to evolve towards or away from the dharmic path. Our will is slave to the operations it can transform. partly from our incapacity.. but we can cultivate our being to become more skillful. or because our skill of manifestation is less than strong and wise. preference. We tune our experiential operations towards more skillful functioning. Simply taking things for as they. undisturbed. oriented by real beingness. 6 9 . Undisturbed by the association. This may be because of the syncronicity of fate. This “apparent seeming” is partly from the fuzziness. Traits can be defined by the Qualia and Schema matrices that they represent. it may also be because we justified our choice to fit our desires which apparently seemed so valuable at the time. As a being matures. Principles represent the values and schemas that we hope to cultivate. but a way of many creative opportunities that encourage further experiential quality. A trait is a matrix of correlative intentions that is cultivated into a person’s moral system. associate and further transform that data. just like a driver to the vehicle it drives. Reality of experience is being as it is. at peace. Illumination provides comprehension (not attached to the preconceived notions of past matrices. The correlative intentions are the pattern of disciplined aspiration that we will. we perceive data. The egoic way is the apparently preferred way given our local frame (vector-normed attachments) at the time. undisturbed by the lingering grasping onto the object.

Actually grasping is not the only direction of attachment to a object. The will is at the mercy of the operations at hand and the capacity to make change. Mental objects appear to our awareness. The awareness can become habitually disturbed by habitually pursuing objects in dysfunctional ways that cultivate suffering. for an operation to be performed. the desire to reduce the tension from the apparent need. This is where volition especially comes in—the grasping. This grasping. The dharmic path includes the most clear way of seeing. hold onto them. The awareness becomes disturbed by the grasping onto the object. Awareness illuminates the object. most mindful. The object can also be a repellor that a being seeks to avoid and let go of. but experience calls attention to this moment of opportunity and the will steers the experience by inducing the functions to occur. The grasping is the deluded hope that the objects of the illumination are more valuable than that which illuminates them. so to speak. We can pursue them . let go. or simply ignore them. These ways of grasping develop into volitional schemas. The identification of awareness to believe that it is the object that occupies it. the way in which experience is most principally transformed. Operations occur behind the scenes of awareness. But objects are “put in front” of awareness. Like a driver who pushes the throttle to induce the car to perform as such. The egoic matrices use the eigenvectors of their preferred matrixes as its bases for apparent orientation. further directs the focus. avoid them. that is. the dharmic orientation is based in the orientation of the very eigenway of experience itself. becomes neurotically rigid in its way of grasping. The object can be any experiential object or its transformation. conception. for awareness as the field and primary frame of orientation. even if that object is a perception. the eigenfunction of seeing. volition. for the will calls in the transformation. descriptors and operators. The fundamental moment of control for a person is at the moment of initial pursuit. because the will only “gives the nod”. Some more complex operations require the will to keep the focus and determine specific momentary pattern of the transformations. secure. Induction is the right word. 7 0 . the will induces the functions to be performed.The “quality of experience” includes qualia and schema. although at times necessary to survive. like the CPU of a computer occurs beyond the awareness of the operator. but awareness can only “will” the induction or non-induction of operations. the eigenfunction of all the experiential capacities of a being that are within grasp and capability. The dharmic transform is the path of qualitative expression from a place of most real.

Morality schema are the ways we cultivate wisdom. evaluation and intention. if the buddhic insight is fundamental askew then neurosis and psychosis is more likely to bare its karmic wrath. The buddhic dimension also accrues karma. This ability is based on ones experiential capacities and one’s willingness to induce these capacities. Wisdom is the successful capacity to manifest the most worthy of principles. or the creation of that opportunity. The buddhic operations are this very schema that momentarily judges experience. but is the operant cultivation beyond this reaction. Our insight itself becomes conditioned into the primary filter of the other submanifolds. then this insight is fundamentally upright. The attempt to control this change is volition. go here. cognitive skills that we have at hand. Similar to The Q-factor in physics that measures the integrity of the resonance. Experience once attached to mental objects experiences change. No metric is possible without this buddhic insight. emotional. We use our perceptual. instincts and drives are related to these reflexes. insight. The primary buddhic transformations include discrimination. If oriented toward the dharmic metrics. This capacity is not the reflexive reaction to contacting an object. The moral capacities include the stored influences of the perceptual and conceptual qualia and schema. Will power is the ability to manifest change (do experiential work). However. The will can purposely cultivate the skills at hand and willfully condition a better way into becoming. Each of have a certain “integrity quotient” which is a measure of our karma to align with our dharma. more right. The intentional capacity is the willed directed volitional pursuit of an opportunity. more false. the 7 1 . Will power is the measure of one’s capacity and one’s willingness to manifest excellently. more true. The karma can be fundamentally harmonizing or fundamentally discordant. Capacity is the storehouse of qualia to reference and schema to successfully apply to experience. The buddhi is that aspect of our awareness that sees the difference and similarity between this and that. Inducibility is the willingness to do so minus the impedances. more wrong. The buddhic insight is internal nod of yea or nea. Projections from the buddhic submanifold transformations polarize the awareness manifold into its apparent orientation towards more or less quality. the momentary buddhic ability to discriminate and evaluate: More good.The field of awareness includes as part of its nature. go there. the capacity to induce an intentional change. Emotions. Simply. more bad. but also more importantly. One’s capacity and inducibility plus opportunity determines one’s intelligence. true and encouraging. Our discriminative and choice schema become the conditioned preferences of inertial drag based primarily on egoic and other impulsive/compulsive factors.

concept. This attentional direction begins the volitional schemas. Most beings are encouraged to attach their standards of true with extrinsic conceptual rules. The buddhi represents the fundamental orientation schema that sets the opportunity for overtone. that is. The buddhic functions are the very discrimination of the ways of orienting and attaching to the conceived orientation. The alignment of the intrinsic and extrinsic orientations breeds the concordant resonance we call integrity. Conditioned consciousness is such that it tends to take on the characteristics that which it is focused upon. synthesizes the particular object with the experiential context.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. creating valuable and meaningful expressions. like this or that. the buddhic development determines the fundamental orientations of awareness. it also integrates. Every region of awareness is momentarily contextualized by the perceived contiguity of time and space as well as the associated memories of 7 2 . relation and opportunity intrinsic to the manifold of experience itself. laws. Clearly. If the buddhic awareness tends to focus in ways that are askew and self-defeating. The early dispositional buddhic tendencies can be conditioned by encouragement and discouragement. The discrimination is the looking this way or that. The directed awareness points in directions that can be primarily either conditionally impulsed or insightfully cultivated. The extrinsic projections occur upon the attachment of awareness to the apparent meaning and value that a being is conditioned to believe. and evaluation of a percept. The buddhi schema are the “most characteristic way” we transform awareness into value. discrimination. They are the orientation. Integrity allows the most congruent path for wisdom to develop. The buddhi is thus the tuning schema that a being uses to transform their life into value. then life has a far greater chance of saying afloat in the ocean of conditioned samsara. If the buddhi tends to be accurate and encouraging. This integrity quotient is a measure that describes the ability of a being to discriminate and evaluate experiential events accurately and creatively. Integrity is the actual sweetness of a being’s life compared with their true creative potential. and principles. The buddhi evaluates an object and its associated matrices/schema and directs the next focus of attention. This conditioned encouragement to attach to an extrinsic projection of orientation and metric can atrophy the buddhic functions into a conditioned response. then the karma tends to become putrid and festering. The buddhi does not just discriminate. and the momentary judgment whether it is oriented correctly.

The buddhi schema include the capacity and willingness to further determine our opportunities. It is hard for a being to gain insight into their intrinsic curves until a being recognizes the analytic and synthetic processes occurring. if awareness is identified simply as the state of being aware. awareness changes. Experience is awareness over time. then there is no change or extension. So continues the identification process that deludes sentient beings to believe that objects themselves are fulfilling. but most of us maintain the karmic stubbornness to identify objects in certain characteristic egoically induced ways. but technically experience stops. Time and space stop because there is no duration or extension occurring. Expectation skews awareness to begin the identification and evaluation process as such. Often this willingness is based on expectation. One can then intentionally operantly condition the transformations of awareness to become better aware. A being can become absorbed in a state of no-attachment to any perception. The buddhi schema also includes the willingness to pursue an opportunity that fulfills a principled meaning or value. Experience occurs with the identification of the transformation of a region of awareness. A consciousness can reflect back onto the way of being aware. One may simply be. integration/synthesis sets the fundamental overtone for the identification. The buddhic schema includes the experiential urge to sort for coherency. The buddhi schema of discrimination/analysis. A being also has the volitional opportunity to remain unaware of any mental objects beside ones one fundamental nature. The intrinsic frame also has its intrinsic skews.experiential duration and extension presented to awareness projected on that object. Expectation is the contextual preconceived notions that impel awareness to behold in certain ways. identification. The buddhi includes these meta-functions of awareness to become more aware of the intrinsic operative tendencies of their awareness. These submanifolds are the extrinsic frames projected onto the intrinsic buddhic frame. Experience includes the experience of awareness. A being has the ability to discriminate between an object it the characteristic metrics imposed upon the object. representation or transformation of a mental object. Each non-buddhic submanifold presents objects to awareness with attached projected associated norms. and be aware. rather than the experience of the subjects who experiences them. one of these process a priori identification. 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. relation and utility schema that evaluates each object presented to it. This momentary willingness has conditioned karmic influences even before the identification process. The buddhic operations thus are the essential volitional transformations that allows awareness to behold objects in characteristic ways. When identified with a changing mental object. When 7 3 .

awareness is absorbed in its own fundamental nature non-identified with objects. perception. associate. The other fundamental mystical transformations are a result of mastery. The path of mastery is lined with patterns of discipline that sharpens the inherent talents of experience into techniques of excellence. Enlightenment is the experiential state of accurate insight into that which is real and good. no transformation. conception. As we attach our awareness to these projected metrics of value and meaning we get caught in the world of seemingly eternal tension. which includes the fundamental qualities of being and awareness. How we deal with these tensions determine much about our development and pursuit of the good life. The stronger the clingingness onto the objects whether they be form. the inherent quality of that which is. No tension.to be aware of something. Thus continues conditional awareness. One occurs momentarily with an insight into a space of awareness that is profound and valuable. A need is only a need if we see that the need exists and identify it as so. of our immanence. then …there is awareness. become. Our fundamental nature of being and being aware is that which is most real and good about our experience. The is the awareness of our most real and true. no disturbance. Even the mystical dimensions are part of the conditional awareness. Some styles are particularly karmically putrid and destructive. The buddhic transformations include insight into the mystical dimensions. This mystical awareness lingers into the future with the karmic repercussions tied to that experience. relate. Perturbation is cause by the magnitude and style of clingingness onto the object at hand. volition. Curiousity. 7 4 . wanting. Disturbance begins with the willingness to be more than aware-. not wanting and the rest of projected causes of suffering. Enlightenment requires the insight into our most fundamental nature of being. but it is also based on how and why we behold. Being simply aware of being allows us insight into this ontological fact of being. Being aware. Enlightenment is the insight that our attachment to mental objects and their transformations are the cause of our suffering. Mastery is the successful cultivation of experience to enjoy and create the profound and valuable. There are two fundamental types of mystical transformations. identify. Once tied to the objects of awareness projected from the other submanifolds. drive and contextual urgency present the opportunity to discriminate. the stronger the tension towards perturbation. We want to believe that our experience is based on the objects we behold. or their transformations. awareness moves into the world of happiness and sadness. and that freedom from suffering is the remaining settled in our most immanent way. right and wrong. The goal of mastery is to brew karma that harmonizes future awarenesses into peak experiences with minimal perturbation.

a curvature develops. Behavior includes the reactions and reflexes. endorphins etc. Peak experiences can include an inducement of physiological functions that are profound. one can also lead to a severe perturbation of future awareness as the karmic influences manifest. Our skill in surfing is our life mastery and is called wisdom. impulsions and compulsions. we rudder our way towards a better way. or as seen in a mirror or monitor. The behavior that we will focus on will be the experience of behavior. 7 5 . Surfing the tide of this inertial. The particular mental object could be the body. opiates. behavior is experience as the behavior of any perception. and physiology that accompanies our volition. All conditionally influenced awareness has the influence of this experiential space warping. We can skillfully apply this paradox so as to cultivate our physical and experiential tools to carve out the good life. This paradox is weaved into all of conditioned experience. Mastery includes the skillful cultivation of karma that we can live well with. behavior is the qualitative dynamics of mental objects extended and durated. Experience’s interdependence with physical reality as a “cause of awareness” is likely. We see others “behavior” and assume that our “behavior” looks the same. We witness our physical behavior with our eyes and ears and proprioception etc. dopamine. peyote and mushrooms. Physical reality’s interdependence with experience as a “cause of physical reality” is also likely. From the experiential frame. norepinephrine. As the skill is balanced by the negative influences of these ways. In experience. Volition is part of behavior. These functions encourage the cultivation of ways free as possible from suffering and full of peak experiences. qigongs. A being may learn to stimulate endogenous serotonin. our awareness warps. insightful and valuable. cannabis etc. Various movements. Pharmacological influences like LSD.Because the inertial force of the mental objects to attact and repel our awareness. Enlightenment schema and wisdom schema are the transformations of the mystical realm. or a region of the body as peered through the etheric window. 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. 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. can also open the doors to willful cultivation of physiological transformations that lead to a valuable experiences. but our experience of behavior and the physical actions of behavior are different. yoga asanas and pranayamas result in such transformations. mantras. It is the very relationship of our experience with matter over time and space that determines the qualitative dynamics of our life.

An event is the qualia changing over an integral of spacetime. Karma is the eigenvector of our tendency to become. Behavior is the witnessing or our karma. Volitional behavior is different than these. we can learn to behave better. The are willed by complacency as well as intention. Behavior is the experiential tendencies of events. Perceptions have different behaviors than conceptions. Our karmic schema include the inertial tendencies of our experience to transform an event. This sets the current field of perceived curvature for the awareness to assimilate or accommodate or ignore an event. These opportunities are the tools of expression that we can use to express our intentions. Learning is the conditioning that relates a perceived similar event as an opportunity for a particular behavior. how we tend to curve our experiential spacetime continuum. and also their qualitative direction. This direction is the tie of the object with a qualia. effect a cause into action. As we mature. Our learning repertoire and style (qualia and schema) determine our karmic transformations. 7 6 . This behavior may expressed through the body or through any volitional reach of awareness. All of our transformations are karmic tramsformations because karma is how we tend to transform. we master the behavior of our opportunities. The karmic schema can be considered the resultant schema of the experiential vectors. how we tend to be going. We experience behavior early in life as something that happens to us. The qualia is the charge of the object to change our awareness towards or away from it in a characteristic way. By witnessing the tendencies of outcome of intention. with its associated matrices. Our skill in driving our opportunities are weak and immature. and sport and art. Behavior is the qualia and schema of events. Work and play. The behavior of mental objects include their intrinsic physical properties as witnessed. The behavior is a series of transformations applied to the perceived object. We learn to use our capacities to do what we want. the impulsion to change as such. The karmic schema are the willingnesses to believe the egoic projections. Just us we are more like to go downhill on a ski slope. according to the karmic field influences. The karmic schema is the apparent curvature projected on the field of awareness. An event is the transformations of the qualities of objects as they change in time and space.Behavior will mean a witnessing of directed change. metrics and transforms. we are more likely to behave. Learning is the strength of the tiegrasping-clingingness-attachment of an identified event for a behavior to be expressed. We practice behaviors all the time. the overall tendency to behold and become in a characteristic way. so many reasons to express change into the forms of our experiential opportunities.

or harmful. Moral schema describe those volitional transformations that are based on congruence with preferred value and meaning matrices. is a driving force to become not.Every submanifold can be considered by its resultant karmic vectors within that dimension. valuable. Neurosis is the tendencies weaved into experience that tend to warp awareness away from the real and true. Morality is the disciplined adhered in congruence with the egoic metrics. The loss of hope to become-cynicism. The conceptual moral value schema can be put into words and described as moral codes or laws. and further add weight to the grip of the strength of karma. The willingness to hope is the most fundamental upright tendency of a healthy experiential being. they can be called the egoic schema. The most fundamental volitional congruence that need pervade a healthy being is the willingness to become towards further fulfillment. Those with perturbation potentials that pass a certain critical point of suffering induction ability could be called mentally ill. Becoming requires hope. Not all experience is pulled. but not fulfillment itself. We have an eigenvector for perceptual karma. Psychosis is the fundamental perceptual. relation or transformation in non-egoic. quality. This leads to a lot of incongruences when related to physical and social realities. These choices become our coping strategies. much is pushed. invade our experiential space and demand attention. What a ride. delusion. We have physiology and a body with needs and desires letting us know that we must act. as such. Hope pulls the discipline to create change towards a principled goal. physics. Morals are schema or strategies to act upon what is presented in a principled way. cognitive or volitional characteristics that are illusion. non-metriced space with no mental objects. Neurotic experience is distorted from the real. The egoic schema are those transformation of events in a pre-blessed characteristic way. other people. Those whose karmic eigenvectors breed further negative transformation have experiential pathologies depending on the quality and strength of the perturbation potential. Moral schema have no place. and behavioral karma. 7 7 . Drives. These incongruences amplify into the discordant karmic repercussions of further incongruencies. Morality lines the path to fulfillment. Morality also lines the path to despair. Neurosis are those personality traits (schema) that use harmful or delusory egoic matrices to metricize the world. At least we have some choice. meaningful. Volition steers the rudder of our being as we surf the wave of experience. Moral schema are the transformations of the transformation based on egoic matrices. volitional. conceptual. conceived pressures and the karmic influences push objects upon us. meaningful and valuable.

Although each object has intrinsic properties a priori experience. a posteriori awareness. and thus consider the intrinsic properties of experiential objects. sentiency (luminosity) and quality. That is. experience is not. who is aware. experiential objects only exist and have characteristics if they are on the field of awareness. Experiential dynamics is the study of how objects influence the field tendencies of awareness over time. potentially changing the inertial path of the object in the field of awareness. namely existence. 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. This is a projected comprehension as we recognize objects that are “similar” in identity to the current object. In review. together the field tendencies of awareness and the characteristics of the objects determine the “weight” of the object. This skews the perception of the object from the onset of identification.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. from this experiential frame. The inertial mass of an experiential object is a measure of its identity qualia. The experience of objects and their properties requires a subject who is aware. The experiential mass of an object is qualitatively vectoral because it implies a 7 8 . This “weight” is the force of influence of the aware characteristics of the object (qualia) in the field tendencies of awareness (karma). Although existence is possible without awareness. The field tendencies of awareness “impulse” the accommodation or assimilation or avoidance or neutrality of the object. we will consider only those properties that are experienced. The “mass” of an experiential object is a measure of its potential to influence awareness in a particular way. Awareness implies the potential to behold the qualities of objects. Awareness has various levels of luminosity and the object has potentially perceivable qualities. Awareness has three fundamental aspects. We are aware of objects through the filter of the field tendencies of awareness. Awareness implies a subject who exists. Awareness implies the potential for meaning and value.

Perceptions of sensations are different. The context of objects include a spatial field. The subject of awareness (ego) will be considered the (0. 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. The object is considered within the spatio-temporal context of the moments leading to the present. A mass is an aggregate of qualities and attracts our attention. These contexts are dimension specific. The object can then “trigger” a pattern of reaction. although each dimension have contextual relation to the other dimensions. the experience mass and weight of an object is perceived as the same. The ego is the identity of these reference points. and the hopes and considerations of a future. Objects move towards or away from “me”. This “me” will be called the “ego”: the identity matrix of the field of awareness. Objects have weight because of “me”. From the experiential frame. Each fundamental dimension of awareness has many sub-dimensions.0) point of the coordinate system bases of the vector space of experience. a temporalsequence field and a karmic field tendencies of meaning and value. Each dimension hopes for a clean isomorphic (affine) contextual translation into the other dimensions. These influence the further moments of perception and awareness and implication. Context is the mapping of objects in relation to other objects within a topological boundary. though related to concepts. These schemata can be intrinsic to the object itself or imposed by the field tendencies of awareness to impulse the object as such. insights and intention. 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.potential force of change in a particular qualitative direction. Most objects are groups of objects within a context of other objects. that each add “weight” to the object. “I” am attracted to or away from the object because the object is attractive to “me”.0. The egoic matrices are the preferred characteristics that ego projects onto objects as they are identified. 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. Because the experiential frame is always from the point of view of the subject who is aware. as well as the “remembered” karmic relation to that identified object. The egoic matrices are the standard identity matrices by which we identify objects and the characteristic response patterns-schema-which ensue following the identity. Objects are valuable or meaningful to or from “me”. Objects on the field of awareness are vast and plentiful. this subject is “me”: that which the field of awareness identifies as the identity of the subject who is aware. but the translation 7 9 . 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. setting the standard bases for the fields of awareness.

The object is appreciated and transformed. for example. An object we perceive for example. thought. as an object of experience. The parameters of the states of awareness develop an equilibrium field state. Experience itself. Our personal capacity is our potential intelligence and is a primary impulsive force within experience to behold and express quality. Inductance is a measure of our intention to change our experiential field. projections and translucencies karmically imposed onto the perception. somewhere in between. An experiential isomorphism is the congruence of an object when considered from another experiential dimension. as well as the ability of 8 0 This and so much more influence the objects we are . we hopefully accurately correlate to our conception and representation of the object. The eigenvector of these matrices set the qualitative bases for an object to be judged as such. must also have the capacity to appreciate the object. requires an isomorphism with a perceived physical object to the conceptual and volitional dimensions if that object would happen to go out of view. An object is any bounded input into awareness.is characteristically skewed by the reflections. An object is contacted either actively or passively and requires a potential for contact from both the object and the subject. 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. experientially each object is considered as valued as such. The amount of potential an object holds to qualitatively change the field of awareness will be called its “capacity”. The dynamics of experience is based on the fundamental polarity of more value. Experiential isomorphism is necessary in language. subconsciousness. as we morph a congruent remapping of the object from one dimension to another. Experience is considered as good or bad. or indetermined. The eigenvalue is a measure of how much of the eigenvector is appreciated in the object. refractions. and transforms characteristically like this or that. keeping the relationships of its identity the same. Each object has a certain amount of this quale and that. less value from the frame of reference of the egoic matrices. Isomorphism equivalates a meaning and value available into abstract congruences. aware. The main contexts of awareness are the current field states of awareness. Experiential isomorphism is the clean one to one correspondence of an object mapped from one space of awareness to another. The willingness of an object to change is called its “inductance” . Object permanence. movies. is polarized into “more or less” valuable experiences. Even and especially awareness itself. Objects can “induce” a change in our field or awareness and our field of awareness can induce a change in an object. the body and the world. The equilibrium is based on many factors (which we will spend much of the rest of this treatise discussing). Our capacity is the qualitative weight of our egoic matrices—our learned knowledge (qualia) and potential skills (schemata) to recognize and transform objects.

because we experience subjectively.an object to call forth a qualitative change in our experience. Desire is the name for the pressure that moves attention to cling to (or avoid) objects. equivalences we isomorphize. And experience. I have been borrowing descriptors from physics and metaphorically abstracting them to experience. “scientific” study of experiential dynamics is the difficulty with reliably quantifying quality. We can never evaluate all the parameters of experience objectively. We categorize by distinction of classes. by suggesting that the object can fulfill or ruin experience. Every 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. not physical dynamics. physics have experiential parallels. Yet we should still seek to be precise in the Our models should accurately reflect the dynamics of our This model encourages us to redefine words and conceptions to be able to more To be especially precise. by definition. Force. The difficulty in an “objective”. Awareness seems constantly looking for similarity and difference. Capacitance. is subjective and can 8 1 . Mass. since so much of it is one. experience. Equilibrium. Experience lends itself to metaphor. Any evaluation is a weighing of the amount of quality. 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. The force of the qualitative potential. We have no other choice than rely on it. An object pulls or repels our attention like a charge. Desire can polarize as repulsion.. is a measure for our “need” for an object. Thus far the description of the dynamics of experience has been metaphorical. models are metaphors. terms from “physics” to experiential dynamics. We cannot objectively probe into the subjective world like a needle entering a nucleus to get DNA. Desire impulses the awareness to move into disequilibrium. Desire is a measure of the objects “attraction” or “tension” into or out of our field of awareness. are the closest symbolic representation to the meaning intended. except to ignore it. These qualitative distinctions and groupings form the matrices of experience. Stress and strain is a good example. etc. Voltage. we must remember. Inductance. We do it all the time when we judge objects and it is this very opinion that science tries to avoid. Inductance is a measure of the strength of our willingness. The bias that necessarily comes from our own perspectives creates a “Heisenberg Uncertainty Principle” of objectifying experiential dynamics. This model is no different. that we are referencing these Many concepts from accurately describe the dynamics of experience. We can most reliably study the dynamics of experience from the realm of experience. like voltage. Experiential phenomenology relies on this evaluative description of the dynamics of experiential objects. Metaphor is human experience’s way of isomorphising congruences. All Metaphors are the mapping of the meaning and values from one perspective to another.

It is like abstracting weather patterns from the earth to weather patterns on other planets. Human experiential systems sure seem to have certain features in common and have certain typical variations. 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. Ignorant. Each and every subject has their own field of awareness and is thus subject to its own representative model. we need to learn how to learn that which is important to reliably manifest quality. Wisdom is the skillful manifestation of value and meaning. we can further understand the similarities and differences in the systems we study. Descriptive phenomenology of experience is useful to point out the pitfalls and blessing that accompany experience. except that each of us has a certain amount of skewing from these problems. although I hope not. then we are doomed to a subjective bias. Subjectively. This bias biases our models. deceitful and stubborn models would be avoided. 8 2 . as these other species because we (at least I) experience my awareness as my own field with a distinctly separate boundary. but to do so to encourage more skill in our ability to manifest better quality. and I suspect that this is the case with all subjectively experiential realms. We learn by seeking the similarity of patterns of operations that transform our experience qualitatively. Different subjective fields may “obey” fundamentally different dynamical relations with objects. Most importantly. clumsy. For now.only be an object subjectively. It’s lonely in here. The experiences of different people do not need to necessarily be dynamically similar. A wise model of wise experience is the goal. That need not stop us from atmospheric modeling to help us understand different atmospheres. It is easier to see this when comparing the different experiential field of a rabbit with a human or a worm. I experience the boundary of my experience as distinct from others. That should not stop us from the utility of our precious endeavor: to endeavor upon the wisdom path. we are just as distinct in our experiential fields amongst our human piers. stupid. My experiential world is distinct from all others. This model seeks to describe these features. By modeling experiential systems. 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. not just to accurately conceptualize an experiential model. foolish. We can only experience experience by experiencing it. There is not other direct way to objectively do so. 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. Since our experience is fundamentally biased by our evaluative standards. This is the true purpose of our endeavor. like a galaxy light years from others.

but the awareness monitors the Our body is quite the host to atmospheric system with moods constantly The satellites monitor the weather and our awareness atmospheric conditions of our being. Much of the dynamics of experience is concerned with the monitoring and feedback control of state parameters in the body. These disturbances could be “good” or “bad” or may have a strong or weak impingement onto awareness. consequences. Some state parameters represent physical bodily functions. Not all states of our being are available to our awareness. adjusting the environment or our body or mind to balance the disequilibrium. skills and intentions). Awareness is the pilot of the ship. Stronger patterns get more attention since they have the potential to be more disruptive. Some monitor moods and dreams and thoughts and feelings. some are ideas. The job of awareness is actually more like the pilot who must guide his way through the atmosphere. It is a big job to be a meteorologist for the world. We experience the phase states of our being. identify the concerning disruptive forces and seeks to actuate the flight path accordingly. Most of the time we ride in semi-automatic. so many state parameters are available to awareness. some are sounds. The ego and its reference standards monitors the fields of awareness. Hunger. Awareness flies the vehicle using the egoic matrices as the control reference points. mind and world. Some parameters are images. Most phase states are automatically adjusted. and world to scan for state disturbances. Awareness often confuses itself with the qualities that represent its identity. frustration. The ego is an experiential personification of the identity of awareness and represents the identification of awareness with the egoic matrices. but sometimes the body alarms the awareness to do something to bring the body back into equilibrium. monitors the weather of our being. We are the state controllers. privy to certain psychological. These qualities are the egoic matrices of experience that identify the person. Awareness is the receiver of the information and transmitter of the intention and (usually) sole custodian of the egoic qualia and schemata (memories. evaluating the high and low pressure systems and their transforming the field of awareness. A major function of awareness seems to be the monitoring of the parameters of the body. physical. All people move to skillfully utilize the phase state parameters to adjust the course of action through an experiential feedback mechanism. The “ego” is the representation of the identity matrices that qualify the subject of experience. to monitor the state of the atmosphere. 8 3 . We receive input on bodily and psychological states that we contextualize to the necessity. danger.The job of awareness seems to be a lot like the weatherman. These inputs are the objects in our experiential space. cold. ecological and social input that is processed and acted upon. mind.

Objects rest within a multidimensional terrain so to speak. The vector space of awareness is the state parameters that awareness is attended to. and the potential for awareness in the future. We must look in different places to appreciate different parameters. Yet even our visual input. memory. Each of these parameters define its characteristics. Awareness is appreciated as topographical experiential mapping process that orients and relates objects in our space. Few people question the visual input and its topographical terrain. A most important characteristic is how one object relates to others. Our imagination also has a terrain upon which object are in context. The object is the qualities appreciated and their transformations. Sensations from our eyes are different than those from our ears or left thumb. The direction is from the awareness (0.0. is not the world as it is. These domains depend on our attention. Mapping allows relationships between dependent and independent spaces. The state parameter is an extension (magnitude--eigenvalue) of the qualia (eigenvector) appreciated by awareness. Awareness can look in special spaces and behold objects as they transform in that space. peering into our imagination and dreams. Peering into a telescope lets us know that our awareness can go far. The potential range of that space goes to the end of all of our experience in the past. The objects in the visual input are no more real than a movie is real. confuses awareness to look. Mapping is the topographical representation of our experience from one domain to another.0) to the object.Our experiential space extends to the ends of our current awareness. Hearing has a terrain as does seeing as does touch. readjust. Visual mapping is the most apparent and seemingly most accurately reflected. Mapping is the relationship. Seeing an object move in a different direction than it sounds. Space is the extension of a state parameter in a particular way. 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. Our experience sees objects in immediate reference to a relational database of stored capacities. lets us know that experiential space is vast. Our input is our body’s recreation of the vision and our attention to appreciate it. Objects often move and determine their dimensional extension in characteristic ways. Awareness has the ability to sync all these inputs together to recreate an n-dimensional topographical “image” moving in real time. The way of the object depends on many parameters. The field of awareness is the field of transformation. Mapping is a fundamental characteristic operation of awareness. This is easy to believe as we look out at the landscape and see a cow. The distance to that object is metriced by the egoic norms that define the characteristic identity vector unit projected onto that object. the world as we see it. our imagination. This looking we call attention. reconsider. The objects 8 4 . The dimensions of the states of awareness are the linearly independent qualitative distinctions and their transformations as they span the field of awareness.

Experience is every movie director’s dream constantly taking poetic license to engross the audience into suspending disbelief. Memories are a symbolic experiential representation of an event. we must Speculation is a worthy tool given the alternative. but not the objects as they are in physical reality. the paintbrush of interpolation. we are so use to what we “see”. Simply being aware of awareness is a truth (correlation of the awareness of the object with the reality of that object). aware of our awareness. We need put our feet forward even in the dark. Putting on a pair of sunglasses or reading classes or gloves changes the field of awareness and our input of the object. An event is a series of moments that is experientially continuous within a time interval. subjective truth will be correlated with experiential objects. By being in a state of awareness. in and out of focus. let us continue by identifying the fundamental experiential forces and their effects on our awareness. The alternative is not to move or to move completely reflexively. To live in the world. that is usually disastrous. Awareness seems continuous. not the object as it is. existentially reckon with not knowing the “Truth of the Reality” which is beyond our awareness. like a virtual thumbnail image/movie of the event. One such force is the force that impels experience to sequentially move forward. we use this suspended disbelief to live in the world. being mindful. is the only chance of truth. Even though tactile impression can be very convincing of the connection with the object. yet we extrapolated it into the world that we live in. Memory allows us to reconceive the interval of moments into an event. Time is the name for the induction of one moment into another. The degree of correlation of our experience with Reality is called the truth of our insight. 8 5 . the borders are obscured. the perceptions of our truth.we appreciate in our vision are the objects of our experience. Awareness has the capacity to symbolically represent an event by a memory of the event. blurred. that we mistake it for that which we are seeing. Though experiential objects may not be “truly the object” we are perceiving. Since “Reality” is knowable to us only through experiential input. because then the subject is the object of its own being. these are inputs onto the field of awareness. The rest is speculation. Awareness extrapolates the input and the topographical relations and interpolates the details of that relationship. Humans can become excellent at speculation and we can also be clumsy and down right feeble at it. With this review and introduction into the dynamics of experience. We believe our experiential reality to be “Reality”. are the objects of awareness itself. Luckily. But this is the job of every pilot as they fly that vehicle into uncharted territory. we can cultivate a degree of correlation that meets the utility goal of at least survival. What we see is foggy. Moments in the moment seem to seemlessly flow into next moment. Even when our vision is sharp. The only objects that we can know as true.

and they may or may not stick in our long-term memory. Even our own talking to ourselves is an input onto the field of awareness. As memory is made of memories or our experience. These memories can be further tagged by words-linguistic symbols-. where the perception perseverates for a few moments. our memory of the perceptions. either explicitly by being consciously remembered. There is a tremendous amount of input onto the field of awareness. a “feeling”. some are called forth and some are not. or they can be blurry and more conceptual. and volitions. Memories can be vivid and clear. a very loud and persistent input. like a movie. Memory is multi-dimensional and can be cued by objects in dimensions that we currently dwell. All memory fades over time and this depends on many factors. Familiarity and contrast allow for stronger memories. sub-contact to perception. An event is a series of experiential state parameters changing over time. for example. but not full choice. The greater the attention. Memory does not need to go through attentive awareness to be able to be remembered. Many memories are lost or irretrievable no madder how hard we search.Memories add virtual tags representing the experience of past events. within a context transforming over time. Memories accompany every input onto our awareness. willingly and not. now interpreted by our current phase states and resources. but also the conceptions. but of our own experience of what happened. Some memories require contextual cues to be remembered and some just float right into awareness. but some more 8 6 . Objects immediately cause a reaction onto awareness. memories are referenced by the spaces in which awareness was dwelling at that time. allow us to remember events. search and sort through the input for meaningful relationship.and used in linguistic logic relations put forth on the field of awareness. Memory allows for qualities to remain in our awareness. Perceptions then are. One major function schema of awareness is to scan. a sense of appropriateness etc. 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. Our memories include a multi-dimensional quality that includes. All memories are not a truthful image of what happened. comprehensions. At times. stored in a short term memory. we are often more successful. Sensations can. If we try to remember something. a sound. or implicitly by the force of that memory influencing our present state. Rehearsing and repetition and reconsideration are powerful memory tools used by awareness. This “RAM” memory allows objects to remain in the present moment of our awareness. Stronger experiences tend to have the potential to be remembered stronger. Through various techniques. We have some choice in our memories. some are repressed. the stronger the memory. The memories can be an image. The state parameters are the regions of qualia and their associative schema to which awareness attends. we amplify the memory.

If the response tendency is emotionally reactive. The nature of awareness is to search for relationship. The differences of intelligence is based on the primary schematic tendencies by which awareness attends. Identification is a primary function of awareness. Every person seems to develop his/her own unique identification schemata. Within humans. then we call the schema a temperament. categorizing are major searching schemata that awareness utilizes in the pursuit of value and meaning of the information presented. we call it a habit—the tendency to a similar response. 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. Over time. Awareness pursues the fields available to it. Awareness uses the memory of the identity matrices as a control reference. awareness consolidates the object into the most believable identity matrix. If we cultivate a preferred path of respond. Identification induces categorization. Any actual or potential qualia can be named. recognition. but humans are clearly distinct in our schemata as compared to other animals that learn. The overtone of the qualitative state tendencies is called the disposition. If we reflexively respond to an identity with a characteristic schema.urgently than another. 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. expectation and implication processes. Awareness has many capacities to group characteristics. It the trait leads to harmonious outcomes. Relating . All equivalent vectors will be judged by this identity-normed matrix. 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. given a similar stimulus. The identity of a group is that which defines the distinction into a boundary of a unity. A 8 7 This identity class is often . identification. the attending. The identity matrix is the unique relationship of awareness state parameters that defines an object into a class. The believability is proportional to the further congruence of similarity of qualia and schemata. associating. we call the trait a virtue. Awareness will scan and watch an object/event to confirm or re-group an object’s identity. there seem to be different types of intelligence. negatively disturbing traits we call vices. That becomes the vector unit norm for that particular quality. Perception induces recognition. characteristic expectation schemata onto objects. represented by a linguistic symbol we call the “name” of the object. recognition induces identification. and groups of qualia often make a new group with a differentiated name and identity. Intelligence is the ability to transform inputs on the field of awareness into even better outputs. we call it a trait. Classes are groups of objects with similar characteristics. classification and Awareness compares the object to congruent memories categorizing the object into characteristic qualities and transformations.

evaluation and reconsideration based on the observed behavior of the object. Learning schemata are characteristic patterns of acquiring information about objects or events or the performing of an intended task. implicate and transform our experience. Some persons attend primarily to the visual inputs. categorize. Every object has a certain amount of 8 8 Learning involves remembering conceptual This affects the dynamics of this object .thema is the characteristic pattern of state tendency created by the trait tendencies. or a repulsive or attractive tension. kinesthetic. attending to by the aware being. Our response to the contact with the impression further impulses a disturbance on the equilibrium. we must tolerate the frustration of not knowing how to learn. The reaction schema breeds either good. When we are learning. Familiarity creates an equilibrium. The greatest learners are the ones who tolerate the not knowing by further encouraging the drive to know more. The object moves closer or further away to the time-space frame of awareness. This feedback control adjustment continues in realtime as the object comes or goes –or is pursued or avoided. Many learning styles are ignored. Most schools present a body of facts and expect the student to recall them in a similar way that they were presented. But these learning styles exist and will persist because they are the learning styles that the student has available. A great teacher’s job is to encourage both the innate characteristic schemata of the student. Our capacity is the volume of what we have learned. relations and creating skillful transformations. After further identification. Desire is a measure of the voltage differential between want and don’t have. as well as help them to deal with the frustration of learning new ways. Many a neurotic trait creates a familiar neurotic equilibrium that stabilizes our field. repressed. contextualization. People tend to use the schema that they are most familiar. as dysfunctional and unhealthy as it may be. punished. others to auditory. 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. bad or neutral karma. ridiculed and resented. linguistic or imaginative inputs. How we learn is based on the characteristic reaction and learning schemata finding encouragement in the world. association. Objects are appreciated based on the state parameters attended and the impulsive tendencies of reaction. the object is wanted or not. Few schools comfortably encourage the unique intellectual traits of the student. Using learning styles uncomfortable to a student’s experience is familiar in schools today. Awareness depends on the field it beholds. The learning conditions our karma into characteristic patterns. Some people dwell in one field with more stability than another. What we learn is determined by how we learn. relate. which may or may not be healthy or “good”. The object/event can have a neutral movement of our attention. Learning is how we identify and contextualize.

Needs exist because we need them. the capacity of the object to actually fulfill the desire. The weight of the object is a measure of its ability to deform experiential space. There are many categories of needs. The equilibrium disturbance is related to the weight of the object --intrinsic qualia and schemata in relation to the desire for the object. The tension of this deformation is proportion to the mass of the object and the “deformability” of the state of awareness. The resonant equilibrium of awareness is influenced by the tension –force. the tendency to remain deformed after a deformation. because we have the capacity to have the desire for the needs. e. we experience perturbations on our fields of awareness. hunger. and the impedance and conductive factors involved with that object. Awareness seeks stability as objects of desire pertubates our field and we tune them in and out. And just as in material science. This is the objects resistance. Primary Needs Tissue Needs All needs necessary to physiological self-maintenance. A need is the tension in awareness induced by an object of desire. thirst. These needs are categorisable into the following classes of “primary needs”. and we adjust and move forward like a musician tuning our way towards the currents of the stability of the resonant field. sleep The need to have more The need for familiarity Egoic Needs The need to be better 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 8 9 . This deformation is the perturbation of change onto consciousness. our being strains.g. They set a qualitative direction to the field vector surrounding that object. there is a fracture point that shatters experience. Each dimension of our awareness has appreciable needs. the fracture is about our pathology. Each of our states of awareness has a karmic constant of deformability and plasticity and fracture. The deformation is about the passions of living. temperature regulation. Each of these factors elucidate the dynamics of object on experiential state and control parameters . and the intention -inductance-. We do stress and strain. As stress is applied to our awareness. exercise. and plasticity.stress--of the desire that objects create on the field of awareness.impedance to its fulfillment. A state of awareness has a certain amount of elasticity—ability to go back into the pre-deformed state.of the person in relation to this object.

There are many categories of values. Desire pursues values. then it is an object of desire. but a worthy list of universal value categories for humans is: Values Essential to Happiness 9 0 . Desire is the urge to pursue an object for its qualities it offers. but if it causes a tension on any parameter onto the field of awareness to move towards or away.Defensive Needs The need to survive in the world The need for security Curiosity-wonder Mastery-elation Affection The need for meaning The need to manifest skillfully The need to feel the intimacy and support of others The need to feel included The need to appreciate and relieve the suffering others The need to appreciate the skills and blessings of others And to be appreciated by others. Achievement Needs Affiliative Needs Compassion Respect The need to feel good Emotional Needs The need to feel the range of emotions The need to feel comfortable Control Needs The need to gain more control over ourselves and others and the environment The need to be creative and manifest The needs to comprehend The need to believe The need to be aware Spiritual Needs The needs to be at peace The need for eternal life The need to be fulfilled Intellectual Needs Any object that we have desire for could fit into one of these need categories. There are many other categories of needs.

The goal of learning is to gain the knowledge and skill necessary to meet ones needs and pursue the experience and expression of value. transcendent. The obligation to care and be cared for. The obligation to seek pleasure and to recreate life responsibly. Those aspects of our being that help us meet our needs and fulfil our values. The 9 1 . Those aspects of our being that helps us to discipline ourselves towards our vision of quality of life. The obligation to help life flourish towards vitality and longevity.Existential Values Health Values Those aspects of our being which support existence itself. The obligation to respect life and living. Learning conditions our reactions to identified objects. Those aspects of our being that support the fulfillment of our sensual pleasure and the seeding of a family. Character Values Economic Values Vocational Values Recreational Values Affiliative Values Sexual Values Aesthetic Values Intellectual Values Perceptual Values Religious Values Adapted from Bertocci. Wisdom is the skill in dealing with our desires and manifesting happiness (qualitative fulfillment). Those aspects of our being that support the experience and expression of the Soul and Spirit. The obligation to do an excellent job. The obligation to enjoy life. Those aspects of our being that support the appreciation and recreation of Beauty. The obligation to gather the goods to meet the needs of life Those aspects of our being that help support us in our work and livelihood. The successful cultivation of quality in ones experience is called happiness. Those aspects of our being that support our friends. The obligation to join with the immutable. Those aspects of our being that help us to have fun. Those aspects of our being which support and augment the quality of our life. The obligation to the experience and expression of Beauty. omniscient. Those aspects of our being that support profound cognitive experiences. The obligation to know the truth. Personality and the Good. family and loved ones. omnipotent. and eternal aspects of existence. The obligation to develop virtue traits. Peter. Those aspects of our being that differentiates one sensory quality from another.

These dimensions are often referred to as “bodies” because they represent a space that awareness exists within and transforms. The ears and eyes and skin and tongue and vestibular systems are up and running. The etheric body is the bounded space of our awareness of our bodily intraceptions. The physical body seems like an obvious enough to be called a body. Further feedback from the object and its context further the transformation. conceptually. volitionally. Perception is the awareness of a sensation. The objects of perception are the immanent data of the field of awareness. The infant pursues the direct fulfillment of desire and encounters obstacles. The source of objects of extraceptions are sensations of the physical universe. The objects ceases to exist beyond the perception of the object. 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. Our awareness travels through these spaces and monitors the state parameters. In the earliest days of infancy. the source of objects of intraceptions are the physical. Those perceptions that are originated within the boundary of the person’s body/mind will be call intraceptions. the etheric and astral dimensions. 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. assimilation. rejection or avoidance. In our early days. but our perceptions of our bodily sensations. Sensation is a piece of information presented to awareness from the outside world or body.patterns we develop occur at many levels. Over time. intuitively. The volitional apparatus is minimal. Those perceptions that include objects reflecting an object existing in the world. perceptually. the infant completely confuses their perceptions for the object as it seems. let us focus on the dynamics of each of these major orthogonal dimensions starting with perception. feelings and imaginings though vast seems contained within a space that we call “me”—the person. we dwell in these more physical regions primarily. This tags the object on the field of awareness with a potential value transforming the field of awareness to accommodation. Each person creates a topographical map of the etheric body that represents the relational mapping of that space occupied by awareness. these patterns are the schema that characteristically transform the objects of our experience. Genetic-social conditioning primarily determines the reflexive temperamental response patterns that an infant develops in response to perceptual stimuli. the memory of “similar” objects/events cue awareness to a functional clustering of perceptual values associated with identity of value and meaning. 9 2 . albeit primitively. will be call extraceptions. yet the sensory perceptual apparatus begins quite early in embryonic development. The objects of perception disturb the field of infant awareness. Before exploring the textures of these patterns. Thus the long life of learning how to control our output parameters (actuators).

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. and our later life going beyond it. The karmic repercussions begin. Extraception of sounds and sights at first seem confusing and unrecognized. These events can include internal physiological experiences. Infants have a sense of movement in 3-d space. Abstraction is necessary for implication beyond reflexive response. Life experience brings familiarity. by impulse. Objects get implication and thus starts the process of need. Birth orients the being to consider the input from beyond its own boundaries. warmth and cold. The nine months in the womb tuned awareness primarily in the intraceptive terrain. sharpness and pressure.early on. Not all sensations require a reflexive response. the desire for a object to fulfill a homeostatic need. non-conceptual. The sensory signal conditioning and homeostatic feedback control mechanisms are automated and subconscious. 9 3 . environmental influences. we recognize the similarity and differences of the objects of our perceptions. With sentiency develops the capacity to be aware and transformative. Events and reaction to events add to further create reaction to events. then the moment remains lost from the archives. Sensory state parameters signal an alarm onto awareness that suggests. Some sense of the past correlation of congruence must be represented to consciousness for purposeful response. as is their skin for sensitive touch. Infants seem acutely aware of their bowels system. The abstraction is useful to deal with the “object permanence” issue. The field of awareness is influenced by the physical properties of the perceived objects. Abstraction allows the person to consider and respond beyond the immediate reflex. and objects presenting themselves. As sentiency develops. The earliest perceptions are intraceptions. We all seem to forget the early moments of sentiency. awareness of physiological inputs. The early perceptions represent alarm conditions encouraging the awareness to instigate a change. The body reacts to sensory input with reflexive response. 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. 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 karma brews the field characteristics of the abstracted objects. We spend our early life attempting to become familiar. The reactions are purely reflexive. These vegetative automation schemata continue until death and maintain the majority of control of the homeostasis of the physical terrain. Long before abstraction begins. Their lips and tongue are very sensitive. If the memory schemas are not formed yet. that is non-mobile . These help awareness to pursue an homeostasis. vegetative sensation occurs. The states are seemingly more “vegetative”. people.

Physical reality is a terrain of characteristic transformation. A scene is the spatio-temporal relationships of objects contextualizing an event.Extraceptions can be more easily be metriced by the physical metrics we use. beyond our experience. Most of our measurement is a worthy estimate and works amazingly well. this is one pound. The weight is the force of that mass contexted within the field tendencies of awareness after contacted and evaluated by the perceiver. distracted attention. this is six inches. myopia. They are usually metriced to our egoic identity matrices. Any step of the way can be a cause of further refraction. and nerves and brain. They primarily determine the dynamics of matter moving in time and space. dry eyes. Even the clearest transparent focus on the qualities perceived does not mean that we “know” that object. But extraceptions need not be metriced solely by external relative measurement that we agree as standard. not the objects in themselves. as is heaviness. actually turquoise. turquoise is the color of that stone I have on my belt. reflected of the object and their transformations. 9 4 . relation also do not mean that we “know” that object. representation. We also perceive it because of the eyes. Recognition. mass is the amount of quality an object as. Visual perception is a 3-dimensional field bright and clearer to our front. We perceive turquoise because of the color of the stone and the light reflecting from it. A meter is a meter. In awareness. etc. and the awareness of such. identity. The dynamics of extraceived objects are primarily determined by the physical characteristics of those objects. Our experience of a meter is an experiential meter and can be an experiential metric. Experiential dynamics thus refracts the physics of the world into our awareness of them. Perceptual metrics are immediately contextualized by the scene surrounding them. Smoke the air. The course of physical objects is determined by physical transformations. we believe. mass is defined as the amount of substance that a object has. These “laws” are the possibility for familiarity with the physical world. because it exists as a meter in the world. can lend to the distortion. density etc. In physics. Intention can use these physical parameters in its favor. The sides are blurred and pick up motion better. We know only the objects as presented on our screen of consciousness. We know the characteristics perceived. distorting the light reflected off the objects perceived. The inherent physical properties of an object will be the experiential “inertial mass” of that object. The center front is the clearest focus. six inches is the distance from the tip of my pinky to the tip of my thumb with my hand open. This color is blue. These are the so-called “Laws of Nature”. The experiential weight is the curvature of our experiential field accommodating the experiential mass. Even a pound could be referenced by a stick of butter. Substance is a perceived quality. and darker from our back. cataracts. We typically use the world as the primary source of metric and accept the physics of objects as objectively “true”. All of our eyes are blurred in some way.

So much of our objects and events symbolize a meaning. These dynamics may include the physical parameters. Context. Synchronicity is the recognition of the meaning/implication that this particular object entered into our field of awareness. A preconceived map of expectations line our perceptions. As humans. the trail one frequents. Objects not only contain intrinsic substantive characteristics. It is all the dynamics involved in perceiving the qualitative impact of the object to the here. then we recognize the characteristic pattern similarity and we expect congruence with our isomorphism. The ball thrown in my direction could be symbolic for the potential win or loss of the ballgame. for example. expectation. some perceiving is passive. Objects represent potentials. superimposed on the terrain. we often also symbolic meaning. We can for example. Some perceiving is an information gathering schema. hope. 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. and so many other forces influence our very perceptions of worldly objects. some is haphazard. A dollar bill has a perceived weighted metric that is quite different than the physical weight of the object. The object actually is a representative of the meaning we culturally agree to be characteristic of similar objects. as well as the intentions motivating its change to be here. Objects change their course for many reasons 9 5 . Perceived potential intention is a dynamic quality that often accompanies a extraception. The development of personality is the development of the pursuit of skillful manifestation. All perceptions are in part synchronistic. some is directed. We use different sensory perceptions to identify characteristic properties of the object and watch its transformation over time. We may not be fully skilled in manifesting our intention. Even the forces behind physical objects can include the intended change of course to guide it here. we rely on the symbolic meaning of objects and line our existence with representational features. Physicist do not need to consider the force of intention behind the motion of the ball. Synchronicity is a measure of the grace of the universe’s manifestation available to our manifestation at a particular time and place. We go on the trail pointing our perceptions to search for meaning. A class of objects can be. Movement and actions are often purposeful. potentials of some values or meanings. but we try. but an experiential human does. Experiential dynamics must include the potential parameters for symbolic representation skewing our very extraceptions to appreciate the value of an object. the karmic field tendencies.As we become familiar with a class of objects. An object we call a banana may symbolize the flavor of a smoothie a vender on the trail is offering to sell. and a pitcher’s intention to strike me out. Human use of objects is symbolic for our intentions. We aim our senses and gauge the sites against expectations. now. The objects often represent the intention of prime mover of that object. It could contain vast implication depending my response.

“Up” is above our eyes. We are such objects. sharpness. visual texture. Even over a lifetime. brightness. The physical properties of light and object itself determine the primary characteristics of the experience of visual perceptions. away--prepositional schemata. neurology. and boundary defining--situational and contextual perception schemata. translucency.0. Our eyes most certainly do the same. and our intention. Different eye “diseases” cause further changes in our perception. context. hue. size and magnification. dimensionality. Cameras teach us that our visual extraceptions are somewhat accurately reflective of the world. our visual abilities change. The direction of the vectors are from our eyes to the object. contrast. There are adjacency. clustering. We tend to see in 3-D. up and down. Somehow we still see the world and identify objects. “Below” is below our eyes. These schemata are semi-automatic based on our field tendencies (karma). Extraceptive objects have a spatiotemporal context. and transformation. Some objects are moved by intrinsic motivations. A scratch on our sunglasses further change our perception. towards. They also teach us that our eyes are also dependent on our lenses.0) point of the bases of the visual vector space. We can intend further change into these extraceptions by projecting possibilities of identity. There are visual front and back. sides. proximity. saturation. Perception also requires the attention and intention of awareness. There is no experiential object without awareness of it. and retinas and corneas and nerves. Our visual extraceptions automatically functionally cluster objects into their potentials boundaries of meaning and context. The visual coordinate system is based on our perception of the world from our eyes. Objects reflect texture. “Somehow” represents all the neurological dynamics required to bring the object into our visual awareness. conceptualization. Much of our perception is minimally conscious awaiting the weighted attention of our focus.other than other object’s momentum. there is also no experiential object without the a priori dynamics. Perception of light also includes our eye’s focus and processing of the light and the brain’s magical transformation. They are framed by our visual orientation. The eyes set the (0. Most of our perceptions flow into our awareness pre-filtered by our brain and body. 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. By social convention we agree that our perceptions are similar. plus our experience of it. and transformative characteristics. 9 6 . Different cameras take pictures with different visual interpretation of the picture. Light has color. Extraceptive ( and perhaps intraceptive) experiences seem to require a body to be conscious. shape. the calling from the object.

Exactly “how” we distinguish things visually will partly be left to the cognitive neuroscientists. this is based on our capacity and our intention. By watching objects moving through time and space on the screen. we might say to ourselves. We can tell how fast we are moving in relation to other objects. we differentiate and integrate objects based on our field tendencies. These are the linguistic symbols for the conceptual representations and transformations of the object moving in our visual field of awareness. for instance. like sound. to transmit meaning. watch a car drive by and estimate its velocity and acceleration. induce a cognitive or physical tool. and the verbs that transform the object. adjectives and adverbs used to qualify that object. We can. but experientially. “two plus two equals”. like calculation. Even when we add. The plot defines 9 7 . Semantics is the mathematics of experience. We can look for the answer. A painter recreates visual perceptions by exploiting the perceptual features of the objects and symbolically transforms them into meaning. Each word represents a focus of distinction of awareness. Visually. Art is a qualitative expression of work (integration of force through a distance). I am not suggesting that awareness does the math. the math is done and awareness reads the answer. Blue plus yellow = ? Past experience tells us that the answer is “Green”. Somehow. Our Some painters are especially talented in showing their mastery of visual differentiation and integration. We look at objects and focus in and discriminate differences and similarities as the object moves and changes—experiential differentiation and integration. We can direct consciousness to a certain tool. Painting is an example of an art that manifests the qualities of visual awareness. awareness is “given” the object we call the answer. The dictionary is full of words that describe the qualities of objects in our visual awareness. meaning is transferred. Movies are another example of a visual integration. the answer “four” must “pop” into our mind. Manifestation is the integration of the force of intention through the space of our experience. A painter preconceives and creates the visual manifestation—this is an integration process. capacities determine the potential directions in which our consciousness tends to go. We can estimate the integral curve path of a car moving forward. the words used describe the object: the prepositions. we distinguish by “looking”. and we can “calculate”. Movies have the opportunity to tie other experiential modalities. Experientially. Experience gains the ability to differentiate and integrate objects through time. The movie director relies on the symbolic meaning of the visual and auditory cues presented to the audience. These words are the numbers –qualitatively weighted symbols—that make up the matrices of our visual perceptions.The visual perceptual properties of the objects that occupy the space are categorized by the name of the object (identity).

The resolution of our visual differentiation is precise. Likewise. Awareness is the feedback controller that qualitatively differentiates and integrates experiential objects and actuates a change of behavior directed towards controlling that object. A movie director uses these themas as a symbolic transmission. we watch objects move and transform. including visual perceptions. We adjust our behavior accordingly. Our awareness has the ability to project a readjusting metric system onto that ball’s integral curve path and adjust our pursuit. we can skill in controlling those objects and predicting a characteristic transformation induced onto that object. We can watch swing and predict the vector dynamics of the system at a precise moment. We can watch objects move. The extent of visual differentiation in human experience is vast. We consider them now and over time. Non-conceptual. This fuzziness is requires a mathematics that is fuzzy. Awareness is the PID controller of experiential objects. We develop many different types of differentiation schema. These determine the Different “differential equations” of objects on our fields of awareness. When we prepare to catch a ball. This is a partial differential calculus built into our visual perceptions. and know precisely when and where to add a precise force to the object on that swing so as to keep it in resonance. Our conceptualization of plots of a movie requires the capability for visual and conceptual integration. We can predict the direction and speed and momentum at a precise moment based solely on visual cues. The visual field offers many opportunities for differentiation of objects through experiential time and space. Although awareness is either on or off. like a swing. the integral (I). our experience develops thema—a qualitative pattern of impulse potentials through time/space. we visually calculate the movement of a ball through time and space and predict the potential integral curves for the ball to proceed. there are many gradations of levels of awareness.thema of the movie—the qualitative integration of the objects moving on the screen. develop a visual skill of watching a pendulum. 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. We pursue the ball accordingly and feedbackcontrol our behavior with further information about the ball’s path. PID states for proportional (P). Our themata reflect the plots of our life manifestation over an integral of time. Visually. Catching a football requires this visual integration process. Any qualitative distinction of a visual space is a differentiation schema. We can. Sometimes the object is our body and that becomes our behavior. and describe its properties and how these properties relate and are differentiated from other objects. Every parameter within the field of awareness has a spectrum of level of membership into a category. This is especially so with our 9 8 . visual integration occurs in human perception. And over time. like a PID controller does. for example. qualitative visual parameters can be distinguished and compared to each other.

The projection may originate from a reflection or refraction and as has varying levels of translucency. hue. as does our interest. helps to further identify the object. Our visual field is pocketed with various levels of awareness contacting that particular field. These features fall into fundamental qualitative parameters. Luminosity is a fundamental feature of visual objects. desire to look. Visual objects participate with color and these other fundamental features of light. ever changing the visual field into a jittery. the shape of the earth. A visual perception of boundary defines the objects into meaningful differentiations we call its visual shape or form. distinction. next to. have a three dimensional appearance with subtle gradations of texture. The field is limited by obstacles. We have an ability to see. below. Interior can be differentiated from exterior and included into a boundary or segregated. these define the boundary of our immediate visual field. characterize and use visual objects. Our lenses and corneas and retinas have much to say about our visual acuity. Objects can be close or far. Awareness appreciates the field as a scene and recreates the scene with the mapped overlay of information projected onto the objects. Objects take shape and have outlines that define them into a potential identity class. The visual field contains objects that have certain features and behave in certain ways. tonal contrast and shadow. Objects that reflect or give off light can be seen under certain conditions. Both the structure and dynamical function of objects become apparent from their visual properties and our 9 9 . Each object has a position in that field that changes over time. Luminosity is the quality of brilliance. Experience with magnifying glasses and microscopes and telescopes help us witness the many sub-dimensions of the visual field. The visual field seems continuous like a stream of connected discrete objects. transparency and opacity. and our ability to see. There are both physiological focus features as well as attentional focus features. depending on the light and our eyes. Because we are mobile. full motion video. The mapping is a projection that awareness calls forth by relying on a priori abilities to behold.visual field. Over time we can extend the field by moving into new terrain and by equipment to bring visual fields to us. Color has a degree of saturation. The luminosity as an intensity as well as a differentiating qualities we call color. depth and proximity. inside. identify. around. We recognize that an object is behaving characteristically or not and react accordingly. The objects are contextualized by there relation to object near or far. They can. the substantial timbre. cattycorner are apparent visually. Light transforms as such. Objects have apparent textures that define their visual substance. The material of the substance. the giving off of light. out. Objects in the field have many visual features. Experiential light is that which can be seen. attentiveness. The visual field allows much information about the topography of the terrain and our surroundings. Light is the experiential substance of the objects in the visual field. we move and change our perspective continually. overlaid on the visual terrain projection from the world. Above.

We have a tracking ability to focus within that blur. laterally from me. sequential. We witness the dynamics of objects moving with a momentum and inertia and this reflects onto the mass of the object. Our awareness can also consider the apparent causality that vision offers. a tv commercial. Awareness scans the visual field for perceptual and conceptual meaning and fills in the gaps with constructive suggestions. The visual field provides a gestalt construction that fills in the gaps. part of it is our astuteness to behold as such. but we can also immediately see that three is missing from an original six. down. We can effectively predict motion patterns of visual objects. up. Some of that visual constructiveness and searching is part of the physiology of seeing. If the degree of image blur is uncomfortable. further adjust . subtraction. Subitization is the immediate perceptual grasping of amount. impulse. Awareness is constantly searching for causality and potential outcomes and this is especially tied in with our visual awareness. We can certainly count what we see. The visual field allows for the mathematics of amount. The visual perception of the motion of physical objects is always relative to our eyes. Our vision is able to appreciate the object as an image blur when it moves. as well as the mass and other physical properties of the object. Signs. as well as the symbols we as a culture have put on objects. we can move. squint. Light brings opportunity for beauty and meaning and influences our moods and desires. Painting. addition. multiplication. a scene in a play and much of our behavior is symbolic of an intended meaning. Very often. subitized into a range of definiteness. and further reconsider. We watch and learn the subtle visual cues that display meaning. adjust the lighting. our head. the math is fuzzy. This happens most of the time. And consequential relations witnessed as operational determinants of object motion and the changing of that motion. Many visual objects have symbolic intent spewed all over them. focus and respond with visually guided action. we can readjust our eye position. and see that the amount is half the 1 0 0 . There are antecedents. Again. forces are visually evident by the sequential and contextual relations. All visual activity is vectorally relative to the eyes that perceive them. I am the center of the visual frame of reference. away. Our visual field contains the physical objects with its physical properties. We can also preferentially ignore moving objects. movies and dance make an art of it. We can identify the class of substance through visual properties. division. Our eyes can automatically track the heading behavior of moving objects and using cuerelated feedback.expectation and previous experience with the object. Momentum. We rely of the use of visual learning for much of our education. words. there is inadequate information from the visual field top make an accurate identification. A visual object moves towards.

They can be based on memories or some creative urge. And we use this information constantly for problem solving. Some hallucinations are recognized as a memory or a imagination. transitive and commutative properties. Visual objects can have expected associative. than extraceptions. We can will our imagination to take new from. distributive. Intraceptive visual perceptions share some characteristics with extraceptions. and are more fluid and creative. some more worldly. induce our imagination to call forth an image. non-distributive. These images are superimposed onto the further template of the visual world input and become part our awareness. And they can also have non-associative. They often share similar qualities to extraceptions. Intraceptions can be induced by “imaging” and by dreaming. Intraceptions are more pliable to our will. contrast. We can look at something in the world and imagine it transforming when it is not really transforming in the world. brightness. Extraception forms are more independent of our will or our subconscious. Many clues lie in the objects transforming in our extraceptive visual fields. Extraceptions get their primary characteristics from the objects reflecting light from the world. some are dreamlike. We can use the present visual scene to imagine a different outcome and transformation. Daydreaming. don’t alarm us. The form of intraceptions are more strongly influenced by our subconscious. The field tendencies and cues from the preceding context. The dynamics of intraceptions are quite different especially in transformation. yet are fundamentally distinctive. They can transfigure into a new form of an angel. acuity. The physical perception can trigger the imagination to consider associative imaginings. and noncommutative properties depending the objects and the situation. Intraceptive visual perceptions see objects that are self-luminous. Intraceptions have different orientations. Awareness spans the experientiable space and contains the witnessing of perceived parameters 1 0 1 . when this is not as easy to do to an extraception. Intraceptions are often not as bright and clear.original. The physical light into our eyes seems to set a template onto which the mind can transform with karmically or intentionally associate projections. etc then do extraceptions. The transformation of visual extraceptions do not behave in this way. but are not necessarily directly reflected from objects obeying physical laws. Objects are called into our visual intraceptive fields by the very weight of karma itself. imagining. Intraceptive visual “hallucinations” occur all the time and when expected. non-transitive. These images can also be consciously induced and transformed. visual intraceptions captivates awareness as images float in and out of awareness. We can purposely imagine and act on those transformations. resolutions. creative visualization. Imaginations can take on forms that can terrify us. are the field of awareness spontaneous induced by the weight of the flux from the field tendencies. hue. We construct expectation schemata that act as reference for which properties are characteristically similar or different.

further attention. semantic.across all experiential dimensions. the accuracy and physiological adjustment of the perception. humans. We can apply logical restrictions and rules onto our imagination. Imagined objects need not obey gravity unless we ask it to. is the most pressing field onto present awareness. attachment. The identity of this object is judged by the evaluation of these fuzzy parameters and their relations. Words especially allow for this fuzziness. It can also save our life. and the perceived dynamics of those objects within the field of awareness. imaginations are especially prone to the skewing filters of subconscious pressures. The light could be low. for example of “brightness” has a high fuzzy confidence level of “extremely bright”. 1 0 2 . The visual extraceptions and intraceptions are weaved into the moment of present awareness. the visual objects are what we perceive. These relations form fuzzy matrices. This makes our focus and resolution different than in full light. The willed direction of appreciation for the object further determines the level of experiential effort attachment to that object. Thus we use our imagination for “real world” problem solving. Each of the perceived qualities of the objects. identification. This might depend on environmental conditions. not the object in themselves. for most The dynamical properties of the objects depend on both the properties of the objects seen. At the moment of contact with an intraception or extraception. discernment. depth. shadows. The parameter. qualification and re-evaluation. Contours take on different sharpnesses with distance and fog and darkness and myopia. 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. Worry is the concern that develops from imagining something bad happening. This represents to ourselves a fuzzy degree of brightness. perceiving mind. Many problems are solved by imaging scenarios. The dynamics of the perceived visual objects depend on the environmental conditions. each discernable in the moment with a degree of confidence. whereas as numbers request a more specifically quantitative appreciation. These transformations can mathematical. there is attention. are phase state parameters. Imaginative objects can be induced easier into transformation. The willingness to give importance to the perception is a critical step in the attachment of value/meaning onto that object and further attention. Experientially. motion all appear different in different light levels. The imagination can frighten the mind in “what if” scenarios. Visual space. We can imagine outcomes. The visual object has many properties. Our perceptual abilities include the ability to fill in the gaps of our visual images to seem like a congruent scene. contrasts. Like all experiential objects. and the projections and distortions of the The interpolation process of the visual mind has only a certain degree of accuracy. and our attention. Colors. scenario. this fuzziness is the less than absolute clarity to behold an object as it is.

Every sensory modality has experiences of unique dimension specific qualities that define the span of the space of that modality. attention. As mobile beings in the world. “Blue” can be differentiated into “royal blue” or “turquoise”. color. Words confine the fuzziness into a range of value. The words represent a fuzzy semantic range for a qualification. And the qualifiers can be further differentiated into “dark. Each object also has contextual relations to each other object in the scene. dependent and independent of the other variables. The fuzzy. we can use the fundamental categories of the descriptors as the column space of the variables. touch. Auditory perceptions can also be recognized as extraceptions and intraceptions. The fuzzy matrices can be modeled by using words that most accurately correspond to a particular parameter. lighting. These properties can be qualified and quantified. A word/phrase has a certain weight of meaning/value. Nothing is fully clear. taste. These are the integrational properties (qualia) as the objects and its sub-aggregates relate to the scene of many objects each with their properties. will have a semantic participation with one of these qualities. metallic royal blue”. substantial timbre. When strictly defining the dynamical characteristics of that which is seen. we can somewhat accurately correlate the color of an object with it’s spectral wavelength. we live with this fuzziness at every moment of our awareness. Each of these quantifiers add weight to the particular color. fuzzily quantized by further descriptors. They reflect the properties of sound. While we don’t have a spectrum analyzer that objectively defines the wavelength. smell and position.These visual fuzzy matrices are the visual distinctions in the visual properties. the objects that emit or reflect it. our hearing. Just as objects of vision can be differentiated into their fundamental qualities and integrated. These are the differential properties that resolve the images into their phase states (qualia). allowing further manipulation of the concept representing that object. Every visual object. Descriptive language is full of these matrices. so can objects of hearing. Sound has fundamentally different qualities than vision. Every object can be discriminated into further differentiation and integration. And each of these phase states are related to each other and transform over time. Each object has a range of qualifications. Words can also abstractly be manipulated and logicized. each with their own sub-parameters. We would be happy to label an object with appropriate descriptors and suggest weights for our confidence of the truth of these descriptors. semantic matrix is transforming with time and circumstance. the row space. with adjectives (or adverbs) that further qualify the descriptor. contrast. Objective truth is a little easier to verify if we define a certain wavelength as “blue”. and the 1 0 3 . We can think with words. and exactly “blue”. Thus each matrix for an object is composed of sub-matrices of sub-matrices. position. texture. The colors change with shadow and position. context. motion etc. for example brightness.

Fundamental qualities of sound include the loudness and pitch of the sound. The seashore sounds different than the jungle. Intraceptive sounds have similar properties to extraceptions. We tend to move towards 1 0 4 . Part of the identification process includes the hearing of characteristic properties from an object. with a orientation of direction and a sense of location in a three dimensional scene. Some sounds are from objects in themselves. Sounds are quick to induce a memory of a similarly sounded object. Discordant. loud. We identify scenes by the sounds characteristic for them. These qualities can change as the object moves at different velocities. Sound is also specifically manipulated into symbolic forms called spoken language. and imagination. The dynamics of sound objects has to do with changes of a timbred pitch over time. timbre. memories. We identify the scenario and make sure our auditory input is in sync with our visual. Sound has a timbre of class-specific qualities. Auditory mapping is an important skill that we develop. The identification of objects may need to rely on sound as a primary source of identification. mountains. Non-intentional sounds. like a song. these change under certain conditions. Sounds are part of our dreams. rhythm and pattern. city or desert. Blind folks can get to be especially talented in differentiating objects from the qualities of the sounds they give off. We can hear the voice of our dead relative and know the meaning of our dog’s bark. Sound over time can transmit a pattern called a beat or rhythm. We have memories of sounds and groups of sounds. Most of the sound in our awareness is our own internal dialogue.medium of transmission. unsyncopated sounds are uncomfortable. Sound overlaps with other sounds in harmonious and discordant manner. amplitude. bring with them immediate insight into a location of the sound and the potential class of objects emitting that sound. Like a background of eternal commentary. the voice we identify as our self. Just like our visual ability to map our surroundings. There are pleasant and unpleasant sounds. we gain further information through our hearing. Both types of sounds have meaning. Extraceptive sounds originate from objects in world. although the latter type is more symbolic and abstract. and others are from the intention of a sentient creature. Different objects have characteristic sound emissions. Different materials make different sounds. Sound has many nuances and thus many properties. Sounds are also intimately tied in with our feelings. but again the medium is more malleable. uses vocal linguistic symbols to give input into awareness. Sound is especially helpful in further defining our three dimensional topographic map of our surroundings. natural sounds. We can imagine a symphony playing or birds chirping. The field of awareness hears sounds with pitch. i. The resolution of the sound is usually not as clear and loud. We know when it is safe to cross the street or if a car is coming. That judgment occurs upon perception and determines much about the dynamics of the sound.e.

this helps our gait and our craft. the resolution is much higher with the feeling of extracepive objects. we feel an apple. or from memories. While we can imagine the feel of something. Pleasure and pain immediately follow the contact. Because of its intensity. Our desires are often feeling oriented. We drive our body towards that which would help us feel good. Perception of pressure and stretch receptors help us to weigh objects. Substantial mass is visually evident. We often metric this weight to a “pound” or “kilo”. our mind calls our body to feel. temperature. We feel the ground beneath our feet. Intraceptive feelings can still stem from the physical body. amplitude. of our feeling of our body. hunger. although we do feel our emotions. impressing the seed of recurrence onto the moment. And the most painful. And they are contexted with a general feeling projected 1 0 5 Feeling includes our contact with the earth and the experience pressure of our own weight. position and location. Dreams can have us come to orgasm. Our ability to feel our body is mapped into a eigenspace that tunes the awareness to functional okay-ness. agitation. Much fine-tuning depends on our touch. and the imagination is helpful. Most emotions start as a seed in a perception of a physiological parameter. The physical weight of a physical object is most apparent through touch. It is distinct from vision and sound in that we have to “look” in a different space of our awareness. sharpness. Sometimes our body calls our mind to pay attention. a stone. coldness. Some of these intraceptive feelings are purely emotive.pleasant sounds and away from unpleasant sounds. elasticity/plasticity—tensile strength. We use feeling as a feedback for further control and identification. Touch/feeling is a fundamental sub-dimension of sensory perception. pressure. comfort. dominating awareness as the number one priority of attention. These are the fundamental qualification parameters that describe the states of the feeling system. We have characteristic bodily structure and function that we feel with our body. We have intimate relation with the topographic mapping . and other times. but tactilely convincing. weight/density. Satiation is also a feeling. emotions and imaginations. vibration. This is different than our “feelings” like our emotions. Fundamental qualities of these objects include form and shape. texture. Pain is the most demanding of all senses. but touch is the most pleasant of all. feeling has a strong clingingness factor. as is calmness. a steering wheel. This space with the field of awareness is located by looking towards our body. Extraceptive feelings come originated from the world. substantial timbre. resolution. Sounds are the seeds of many memories and attachments. but we experience the weight of the object directly. Tactile objects are that which we can feel including the feeling of our own body.

Perceptions are experientially evident yet arrive from various subspaces of awareness. smooth.on awareness called the “mood”. Perceptions are the data input that are present on the field. sought after. These field tendencies are influenced by our influential past concepts. the mass influenced by our field tendencies. cotton. Our perspective is changing. thought. The sensation itself. The emotion is karmically tied to past experienced with similar feelings which feedforwards the emotion into tying on the present moment. feelings and will. the qualities it had transforms into new parameters. The two both quickly polarize into pleasant and unpleasant and call upon a memory 1 0 6 . Our perception is the weight of the object. These are the qualities in and of themselves as phenomena. The moment of contact with a sensation on the field is immediately attached with a weight. The dynamics of feeling describes the changing states of these tactile or emotional objects. Interpretation of a current scenario can precipitate a mood or emotional reaction. there is slimy. but perception. hemp or Our experiential relationship with that object changes over time. Every different type of sensory input. There are many words that Texture. Gait helps our walking down the path with skill and intention. Feelings are conditioned in us by our previously learned capacities. Some of these inputs are more impressing. 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. and imagined input or dreamed input is a potential state parameter awaiting the attention of the will. Many of the objects of feeling are objects of the physical world and are correlated with the laws of physics. The dynamics of feeling describes how the objects of feeling change over the time and through the space of awareness. some are called forth or some. silk. The qualitative distinctions of feeling into its various parameters describes the phase states of the system. describe a distinction of our feeling. can be polarized as rough or smooth. Feeling is ever changing because the world is ever changing. within The substantial timbre of the object may be like wool. Moods are the emotional climate pervading the fields of awareness. But we are not yet discussing intention. is like the “mass”. our sense of balance and orientation further adjust our intention. Balance and orientation sense is also a type of feeling helping to stabilize our posture and movement. untouched by our will. Taste and smell are also sub-dimensions of the perceptual inputs onto the field of awareness. 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. We learn to tune into certain feelings and amplify them and influence them. Our ability to negotiate the physical terrain requires an acute perceptual ability to feel the terrain and adjust accordingly. while we ignore others. Each quality is describable through further distinction.

For. At the heart of a concept is usually a name. Concepts are the abstract representation of a quality or group of qualities and can take the form of a generic image. represented by a symbolic representation like a word or image.tag to identify and classify the perceived taste or smell. identifying a range of inclusive characteristics. That word represents a concept. but each person uses their logic that is familiar. 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. And the premises may also be distorted from the “truth” towards what the person believes as true at that moment. Each taste also has a substantial timbre that qualifies the specific way that the substance tastes. The word is like the eigenvalue of the conceptual matrix. Certain food tastes set the metric for what we mean by “lemony” or some other linguistic qualifier. A series of concepts can join into new concepts under certain rules of logical relation. The representation takes the form of something different that the original perception and stands for a group of properties joined in a characteristic way. Each of us have a folk logic that may only fuzzily obey the classical logic. These ideas are joined by a rule of logic and concluded. sound. We will discuss later the styles of distortion that plague most of us. Premises are pieces of knowledge. feeling. Our logic schema are the rules of connecting premises into conclusion. When dissected. It is the central idea that without which it would not be that concept. bitter. smell. The concept is what is meant by the word. Before we get to intention. salty. The word for the concept is the name of the matrix of all the ideas that are related in a weighted way. pungent. This gets into volitional dynamics—how we pursue and avoid certain perceptions. Every flavor/smell is pleasant or unpleasant and desirous to a certain degree. The metric of this logic may be culturally originated or by self-determination. A group of abstractly related distinctions and similarities are often labeled with a word. 1 0 7 . Even with fuzzily distorted premises and an “illogical”. These qualifiers can represent groups of similar qualities in the experience of tastes and smells. ideas. sour. Tastes tend to be sweet. bland. but a word is not the concept. The personal logic may be skewed from classical logic. since we are focused studying the properties of the “objects” of awareness. A name is a semantic unit that identifies a meaning or value. The dynamics get especially interesting as the attachment to pursue the intended taste or smell motivates behavior. which represent some unit of meaning in some way qualified by the phrase. convenient and available. The word represents the tag for the generic representation of the idea. concepts link pieces of information in a categorical fashion. it seems a priority to understand the objects of conceptualization. most people get along in the world. The level of demand for that flavor or smell is often directly proportional to these. A concept is a series of weighted values and meanings uniquely related. taste.

Our grasp of the concept can be concretely focused on an object we prototype into imagination as a “combustion engine”. the meaning behind the articulations. can include its way of performing and the intricate mechanical processes that we are capable of comprehending. and call this concept a “red sports car”. subtracted. Semantic here relates to representational meaning. The concept represents the generic set of properties that define the particular prototypical class of the conceptual object. for instance. pleasant or not pleasant. A “word” or a “picture” or “moving image” may be common initial presentations to awareness as representations of a concept. Each concept has its transformational rules that determine its properties. Concepts allow us to consider many meanings tied together into a complex set of meanings. more true or less true. An idea is a distinction into a particular identity of a meaning. Concepts can be a analogical model. and mixed into new concepts by reason. This may be the pictorial image or a word associate with a “combustion engine”. Ideas are the root representational elements that relate a qualitative distinction. but grossly can be divided into more concrete and more abstract. e. The concept of a “combustion engine”. a schematic.g. Many concepts are visually or kinesthetically formulated as well. The concept is the related ideas. Concepts have many levels of distinction. a mapping. A concept is not a red sports car. The concept may actually exist in the world.Not all concepts need to be linguistically formulated. Car mechanics may be able to more complexly describe the concept of “combustion engine” than the average housewife. and they both have wheels and both are used for transport. they both are colored. Each concept has a semantic timbre that further qualifies it into distinction. Certain feature of typicality may of may not be noted depending on the degree of resolution onto that concept that we ask. experiential or semantic. The complexification of a concept is a skill that we develop depending on our interests and talent. anything that abstractly represents a identified boundary of meaning. A first order concept is a concept that directly represents a 1 0 8 . The concept is distinct. There are many potential conceptual principles that we could understand (or at least acknowledge). That is different than the concept of a blue bicycle. Concepts can represent a structural or functional relationship of the dynamics of objects. but generic. Concepts can represent things other than ideas. but a concept is the representation itself used to symbolically associate the tag with the meaning. Behaviors and skills are also manifestations of concepts. Ideas are the most common units of concepts and are the mental images that tag the meaning. Awareness can blend the concept of redness on the mental image of a corvette. but not the object necessarily behind the meaning. There are conceptual similarities. like that particular combustion engine. These meanings can include the functional operations of the conceived object in time and space. but “a “red sports car”. Recipes could even represent a taste concept. Concepts can be added.

Knowing a concept is often equivalent to knowing the name or remember a tagged image of the concept. This identification occurs relatively instantly and automatically to a degree. but…. If we remember the representation for the concept. i. Not all concepts are stimulated by the identification process. We can do math without understanding the truth of math. Knowing a concept does not mean we know the truth of that concept. One apple plus one orange are not two. so the answer is yes. The momentary contexts. More information can be gathered until a more tolerable comfort with the another identity occurs. One apple is quite different than one orange. The initial dynamic is the identification of this object. and we can get comfortable with the not knowing the truth. the motion of the information changing through time and space. Even “myself” has billions of other organisms within it and my own cells slough off continually. Yet we use what we know and can get by. A third order concept is the idea that relates multiple objects or attributes together based on their principle tying them together. an idea. These rules and assumptions. Even knowing the truth of one is fallible. and can be focused for further identification. We can add one plus one and think that the answer is two. then we sometimes may say we “know” the concept. But what is “one”. We do quite frequently. or more universal image representing similar objects in the same class. There are rules we ask for mathematics. assumptions that we make to guide our ignorance. like a perception or memory of a physical object. We can set out to think and compare ideas and develop new concepts. Every thing I can think as “one” has a rather indistinct boundary. We each have degrees of comfort for allowing a particular object to be recognized as its conceptual representation. We can come to know a concept with a reasonable degree of truth. Awareness scans for clues to categorize into probably this object behaving familiar or not. the identification into a class allows the concept to be played with virtually as well as practically. The dynamics of concepts requires an object.e. the further probing of our senses to add data. all add weight to our belief in the ”truthfulness” of the identification. or the implication of that concept. In concept formation. or a principle. And 1 0 9 .concrete object that exists in the world. Our tolerance with not knowing and our pressure to know or to think we know drives our willingness to pursue or not a concept. I don’t know the truth and implication of all (or even some) of mathematics. Identification is the categorizing of an object into a class of unifyingly similar objects. Truth and implication may far from our minds because we know the name of the concept. A fourth order concept relates pure principles together into a concept. A second order concept is the generic prototype. We “know” that one and one is equal to two. the typicality.I don’t “know” mathematics. “Do you know mathematics?”. We can create concepts. “Mathematics” is a concept which we may be familiar. reasonable degrees of knowing and levels of comfort are part of the very dynamics of conceptualization.

The dynamics of these objects on field of awareness depends a lot on our reaction to them and the direction we will on them. An object/event enters our awareness. for conceptions. We also get into habits of reacting to objects reflexively. Much of our propositional conceptualization is governed by socially conventional semantic and syntactic rules. where a subject with its adjectives are verbally moved with these adverbs with this impact on an indirect or direct object. We can imagine a visual image of a “cube”. The 1 1 0 This is especially true Thoughts are conceptual experience.we steal concepts from others. Upon perceivable contact. we experience a pleasurable or non-pleasurable feeling or indifference. and to let go. To a blind person. the image may be kinesthetic. we can see our attending to a thought and allowing that thought to seed many. A “cube” for example sounds nothing like it is. or maintain disinterest to the object (including any gradation). Conceptual rules of transformation are private. A declarative sentence is pattered after “An object with these attributes and relations transforms like this”. Propositions often have an arbitrary relationship with the concepts that they represent. many more thoughts. We can then move onto identify the object and act on its meaning. like in moments of meditation. though they can be socially inspired or demanded. Some concepts are more analogous to their perceptual inception. the will moves to further hold onto. Upon recognition of the perceptual and/or conceptual identification. We also have a purely abstract ideological conception of a hexahedron with six equal squares as faces. Awareness can either hold that object in its attention or move attention away or not care. words are not direct analogues of their representations. of transformation. these propositions and analogies to understand and create meaning. Our private rules are our own particular way of identifying concepts and reasoning with them. But every object (that is not physically impressed on us) entices us to hold on to it in a certain way. The association can be automated or directed and tend to be induced on a mixture of our past conditionings. Concepts are bits of qualitative information of data and operations identified by their qualitative bond. They allow concepts to be articulated in meaning ways. the nature of the cue. Thinking is what we do with thoughts when applying rules We transform . awareness of ideas changing over time. Other than onomatopoeias. words that sound like their meanings. and comprehended implication. Thoughts are presented to awareness and are thus objects. These thoughts connect to other thoughts through association. avoid. that is. An image of a cube looks like a cube. representation. A “thought” is a phrase of meaning made aware. Each of us reckon with this. Perceptions and conceptions are the two fundamental types of objects that move on the field of awareness. Propositions are the conceptual building blocks of language. Disregarding extraceptions for the moment. and our intention. There is a rigidity and flexibility in holding onto a meaning.

illogical and untruthful ways of reasoning. We say to ourselves “two plus two” and “4” appears. With further attention. Many objects could compete with this one. for example. upon that answer. The perception or conception is played with through the tools of the intellect. we can get the ability to more reliably process information. As our intellect develops. Disciplined thought hold the thought and performs directed operations on it. direct the awareness to consider the inductive implications of the principle at hand. Our will induces the mind to present an answer. We can analyze the object. 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. Awareness enters direction for the information to be processed as such. the object occupies the field. Experiential reason is the operations we perform on concepts. or the deductive implications. The information is processed and is returned to the field.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. Experiential syntax is the rules of operation that we use to correlate these meaning together. Humans are not given into our awareness (a priori or a posteriori) objectively true and purely logical reasoning ability. but the will can hold onto this object or let it go. We consider the legitimacy of the answers and evaluate the concepts put forth in our thoughts. This is the beginning of disciplined thought and of obsession. 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. We do have a sense of our own subjective truth (experiential semantics) and personal logic (experiential syntax). These are the focus of this study. the mind-field. Reason uses techniques of bringing forward conclusion. Our reasoning abilities rely on the direction of the will to direct the chain of thought as such. but the answer is presented to awareness as if flashing onto the screen after being entered into a computer. We can build our skill in particular intellectual tools. We can direct these functions and perform them. Closely tired with reason is fallacy. but these tools must be available. synthesize further implications. Experiential semantics is the awareness of the meaning correlated with our subjective truth. Awareness directs the intellectual tools to perform functions on the experiential objects. The initial taking interest. We can. We will discuss particular styles of fallacy in greater details while focusing on the deviations from qualitative experience. lends attention. 1 1 1 This begins desire and karma and further pressure onto . 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 conclusion is evaluated and re-reasoned and re-answered. we direct the chain of logic forward asking for another answer.

not through the spoken word or on the piece of paper. and intentionally. Some reasoning proceeds from sense objects and their observation into a concluded principle. Some reasoning is based primarily on conceptual relations. This allows us to build skill and achieve our level of understanding and wisdom.Awareness relies on “rules of inference” or reasoning schemata to move or respond to experiential objects into transformation. conceptual and volitional implications. The inference can be a step wise process applying one operation to the objects. forces can be divided into extrinsically or intrinsically originated forces. 1 1 2 . Inductive reasoning moves from a lower order concept to a higher order concept. then another. comprehension. Grossly. depend not just on our perceptual/conceptual accuracy and bias. And we have a level of compulsiveness while applying them and a level of confidence in believing the results. and domain specific rules. we apply syntactic operations to grasp its potential perceptual. After we perceive. The syntactic operation becomes and the verbs and predicates acting on the proposition of the concept. Awareness induces the identified object into reconsideration. identify and conceptualize an object. They are strongly correlated with the social convention of language. draws conclusion from evidence at hand. processing. however. The forces derived from physical and social objects and operations are the extrinsically originated forces on the field of awareness. Volition is the link between wholesome and unwholesome karma. whereas deductive reasoning moves from higher order concepts to lower order concepts. this is called rational reasoning. These operations occur and transform on the field of awareness. The perception or conception. we call this deductive reasoning. The syntactic operations on concepts are often grammatical and logical rules applied to the words that represent the concept. conditionally. Our bias is weaved into these rules. Skill and wisdom. eventually to reach a conclusion. The inference can be moving from particular instance to a more inclusive principle. following these rules of inferential induction. this is called empirical reasoning. however the rules we use are our own rules and the operations our own as well. We develop these fundamental styles of reasoning socially. this is called this inductive reasoning. Those forces that originate as part of our own intention and ensuing field tendencies are the intrinsic forces. we have rules for our rules. We have our own “abstract-rule schemata” that we apply to our logic. We have compatibility and incompatibility rules. There are many forces acting within the field of awareness. We act often based on this grasping. We have errors of apprehension. If the inference moves from a more general concept to a more specific instance. And we have a certain reliable accuracy for these as well. We do have constancy and yet we do not require it to ourselves as does our social language. but also on how we manifest our intention based on these into manifestation.

awareness allows the seed to take root as a conditioned way of contacting similar seeds. the intention behind it. 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. so we will focus on the how the field of awareness contacts. but the direction. When we comprehend the meaning and value of a perception or conception. This study is focused on the dynamics from the frame of awareness.Intention is a prime mover of objects on the field of awareness. manifesting into the world. As awareness engages into contact with an object a disturbance in the field of awareness is created. Our grip and control is often very clumsy. it extends into action. Awareness is the controller commander that through the sensory feedback moves the body and physical objects. Awareness can actuate objects beyond perceptions and conceptions. The grip can be constant or intermittent and is usually based on the application of a conceptual rule. more disruption is likely to ensue. about the intended principles that direct the control. of the grip. our field can get very disturbed. Intention can have firm control or gentle control. The will can also nurture the growth of the result of the contact. And sometimes (often) the result of our choices outweigh our expectations. It is the wisdom eye that keeps us on path and the disturbances at a minimum. It can be stubborn or lazy. and neurophysiologists. disturbance. behaviorists. Volition can induce many changes into the field of awareness beyond the immediately intended one. We will leave the dynamics of the physics to the physicists. confident or clumsy. We don’t fully realize the consequences of our choices until we experience the results. is the greatest effort in the If the intention leads the field disturbance. away from meaning and value. effects and is effected by the body and world. Intention is performed by awareness inducing a change. Control is not just about the strength of the grip. The control can be sensitive to feedback or more insensitive. this will often lead to further or lesser disturbance in the mindfield depending largely on the qualities of the intention. This comprehension can be an 1 1 3 Volition is the way we create change towards the . which helps our perceptions and conceptions to correlate with a reasonable degree of truthful meaning and value. Propagating the contact like a seed. way we want things to change. stern or understanding. Intention goes beyond thought. There are consonant and discordant disturbances. and even with “good” intentions. so to speak. Awareness can induce behavior and change the world. not just what we choose to contact and transform induces a change. This blends with the field tendencies of awareness to add to or resolve further The nature of this contact. Thinking is the intention transformation of conceptual objects. The wisdom eye is the insight of intuitive comprehension. The way we choose.

conceptual. comprehending schemata that tend to respond to a cue. a motivating force behind them that is purposeful. Thought can be oriented towards truth. Sometimes we are especially focused in a physical-etheric space in contact with our body or the world. Each field space develops patterns of processing. Our field state at any one time will determine much about the perception and conception and use of the object. and react in schematic ways habitually. The identified input tends to trigger a conditioned habitual response with the option to be creative. The will wrestles with the force of habit. The will 1 1 4 . The visual mode may predominate. Those who are sensually more oriented tend to react in the perceptual dimensions more. Conceptual objects include thoughts and words and music and art. This filtered evaluation skews the intention. Others prefer direct insight as the primary mode. The automation function includes the drive (program) to use a correlation of past experience to influence the intentional reaction in the present moment. and through our hopes. The habit is the conditioned reaction automated to respond to the identified-object stimuli. Some use representations and symbolic expression as a primary mode of experience.insight on any of the dimensions of awareness and includes a focal and gestalt perspective of the implications. And the field tendencies also move our reaction schema forward in characteristic ways. We develop perceptual. Many objects in the field of awareness have been intentional directed. attempting to experience and express perceptual objects. Perceptual objects include sensations and feelings. reasoning. Each field space of awareness captures attention to a certain degree and we dwell there sometimes ignoring other subspaces. Given our intellectual capacities at any particular time in our life. A hope guides our intention towards the intended direction. Awareness manifests primarily through the karmically impulsive field of awareness that it is fixated on. The skewing triggers a skewed response. Each of us develop habitual tendencies of motor and moral schemata. The perceptual field fills in gaps of missing perceptual spaces. Experience has an automation function that processes information under the supervision of awareness. 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. These ‘suck in’ the information into it’s cognitive processing patterns. we tend to choose the ones we tend to choose. filters the insight to comprehend differently. The field of awareness relies on teleological causal forces on every dimension. volitional. or the auditory or the conceptual etc. and this may be intervened into a new creative induction of control. Awareness tends to respond with patterns familiar to it. These field tendencies impulsing awareness to behold and transform in a similar light. This correlation is the impact of the past experience and memories into the present field. These cultivations are the primary volitional endeavor of awareness.

a being is unskilled and unsure in movement seeking to learn more. Clumsiness tends to eventually give way to a more skillful way. the intention tries to grasp and release as planned. With continual effort. all of which create a tension on the equilibrium once contact is made. We eventually can not only move our body. Moral schemata develop as we use our ability to control our output through our choice and behavior. into skill. We have many diverse inputs onto the field of awareness. That tension calls awareness to pay attention. This more skillful way eventually becomes Attention is available to induce automated. The adjustment is an induction that steers the object given the wind of the past conditioning. The minute nuances in controlling this physical vehicle is astounding. adjustments onto the objects. Over time. into grace. Our behavior eventually becomes a vehicle of our opportunity and responsibility. skills naturally develop. Our choices to move and determine a dimensional existence beyond our personal space. Personality disorders are examples of these disturbed themata. This force of effort is vectoral and is proportional to the capacities of the person and the willingness. The same battle occurs on every dimension that volition has the potential to influence. changing the further course of the object as hoped. Early and immature. patterns of these efforts develop into our moral schemata. We have sensory gauges built into many areas to help feedback further control and fine-tuning. We need our body to fulfill needs and manifest hopes. Thematic patterns of choice develop as we pursue our moral principles. concepts. The body must be driven to move. Humans have shown their complex ability to finely manipulate their physical apparatus. The manner of contacting and hoping to transform objects thus influences events by initiating a future tendency. apprehension is possible. the input tension develops as a 1 1 5 . These qualitative patterns of choosing develop into the very themata of our personality. Choice is the inductive effort to transform our experience. Repeated intentional attempts tames the body into cooperation. will have real consequences in the world and onto the field of awareness. intention. These themata can be either fundamentally resonant or disturbing for the experiential field. Once recognized and identified. They evolve or become extinct. It takes time and many attempts to master the physical coordination of the body. Reactive motor schemata transform with experience either into habitual conditioned responses or skilled intentional efforts to use our body. saving the intention for special considerations. given an identity stimulus.rudders the object into an alternative transformation. we can use it to express our feelings. This current experience will update the next automated tendency. Motor schemata develop as we wrestle with the coordination of our physical body. Once attended. The automated tendency is to grab and release as conditioned. Most movements reflect an intended reason and an effort is required.

This point of contact is the window into awareness. dirty or clean. 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. 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. The accuracy of the perception is based on the loudness of the cue. attractive or unattractive. or inaccurately. Not all feelings are clearly perceived in their fullness. These are primarily reflective of the nature of the object. our breath gets tight. valued in a particular way or not. 1 1 6 Regardless of the instigating source. Each feeling as an amplitude and a value that is dependent of these aforementioned processes. are the primary initial dynamics of objects on the field of awareness. the contact of the awareness with that object. our muscles contract. The field of awareness. anxiety. feelings are either accurately perceived. the object stimuli that are engendered by bodily cues. This window can be small or large. qualities of a feeling. the attention and the holding of attention on it. This window is the place in our experiential space that we begin to be aware of our feelings. they achieve a point of contact. Hunger. anger. primarily based on past learned (karmic) conditioning. the attachment of the past conditionings brewing feelings towards or from that object. the result is a perception the . There are two main types or phases of emotions. unpleasantness or indifference is attached to the stimulus. Like all experiential objects. The nature of the object-stimulus. for a moment. The intention then considers the potential implications of the concepts brewed forth. and attached to and further propagated or let go and dismissed. the conceptualizations and reasonings ensuing. prior to the conceptual representation. For now. These physiological patterns are the raw material for the conceptual label we project onto them we call “fear”. the immediate reaction and the past conditionings to react as such. our palms sweat. These objects are especially potentially disturbing to the equilibrium. There are many flavors of these non-conceptual feelings that are available to awareness. Let us consider. perceptual and conceptual emotions.feeling of pleasantness. 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. meaning and implication. sadness. This promotes the tension on the field into a particular way. 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. Many feelings remain on the sub-threshold of awareness. This information is then conceptualized as to its representation of value. let us focus on feelings that are immediately perceivable and non-conceptual. the contact. The heart can race. namely “emotions”. As they cross this threshold into awareness. as well as the clarity of the field state of awareness itself at the point of contact.

but they enter awareness as a region of space outlined by the feeling(s) perceived. At a threshold. Our field tends to either want or not want that object once the feeling is perceived. are especially strong at particular times. All physiological drives occur primarily in the background cuing automated responses to handle the cue. Moral schemas give weight and direction to our sensations. calmness are complex state that awareness mereotopologically appreciates prior to conception. but has a moment before representation that is perceived as a connected state of . Feelings are neither true or untrue. Hunger is not a particular one feeling. This is the point of contact. 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. 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. 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. parameters with the conceived meaning “hunger”. including our behavior. but a pre-conceptual set of state parameters that is apprehended. With contact. We can induce feelings to snowball or be curtailed. like physiological drives. Other objects. are influenced by the perception of this directed weight. drives and concepts. Morality begins with the intended choice of pursing or not pursing objects in the field of awareness. Inductance is a measure of the willingness to resolve a change in the field of awareness. the mass of the object changes the field characteristics of awareness. After consideration the object is further wanted or not. they simply exist as a presentation to the field of awareness available for interpretation. The impulsed weight of these objects overwhelm our intention and move us to pursue the resolution of the tension created by the drive. The mass/qualities of the object. The unifying factor is often the conceptual appreciation of the interpretive meaning/implication of the feelings. Inductance and capacity are primary influences on the manifestation of directed change and are our moral schemata. Inductance is a measure of our intention to direct our capacities. The will attempts to rudder the drive towards an accepted conceptual principle that represents a compromised solution between impulse and intention. the impulsed tendencies of the field of awareness. satiation. Some objects. These perceptions are apprehended and can drive us prior to our conceptualization of this process. Weight is a measure of the force that on object exerts in the field of awareness after the interpretation of contact. nor right or wrong. these cues start leaking into awareness. 1 1 7 It easily is conceptualized.joy. 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. The point may literally be a set of points acting in concert. We need not call it “hunger” to be aware of our hunger.

Capacity includes our pieces of knowledge that we “know”. our rememorable conceptions. Capacity is our potential voltage/pressure/force that we have available for expression to change objects in particular way. Our capacity can be more or less valuable and meaningful. our conscientiousness in bringing the intention into expression is our moral inductance. As a child’s a priori and learned capacities grow. perceptual and conceptual influences. The parents urge their child’s choice into a certain direction. accurately directed or misguided. conceptual. Directed behavior and thought are the induced activities of the body/mind influenced by these morally principled lines of qualitative flux. 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. The particular “way” of the influence is the direction of intention. including our behavior. Parents induce a moral field that influences the child’s personal moral field. The feng shui of the environment is not only a source of experiential objects. thoughts. setting limits for those choices and opportunities for the 1 1 8 . 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. as well as our skills to transform objects. but also of experiential field influences. Our capacities are our working schemata that potentially transform our experience. steady or alternating. The field is the potential space for the choice. Natural objects induce These environmental patterns of inductance are perceptual. Given our capacities. aligns our dimensional fields of awareness into an intended resonance pattern of directed field tendencies. 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. 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. congruent or incongruent. behavior aligned with a pre-ordained conceptual principle. to move our experience qualitatively. Inductance is the holding of the field in a particular way in order to influence the objects in that field. The field state create by inductance. change in our experiential space because of our influence on them. the parents extend the moral field to include the potential for farther reaching choices and transformations. intentional and physical and are pressures from the world impressed onto our experience. Congruence is a measure of the isomorphism of a principlizing intention across the dimensions of awareness. The inductive field can be stronger or weaker. A moral field is the potential extension of choice into directed change. Objects. Inductance holds our feelings. The scenes and objects sourced from the world cultivate certain field patterns. the moral bulls-eye of the induction. The world and society are external influencers of the inductive fields onto awareness.

mathematics. and dead people can still exists. The will has different opportunities for expression. The potential moral field comprehended by awareness induces a pull to choose from the matrix of moral principles aligning that field. Some fields of awareness are more or less receptive to the social pressures onto their space. memories come alive into the existential drama of events. true or false. Dreams are an experiential space that has different dynamics for objects than when awake. 1 1 9 . rewarded and punished. We develop complex moral and ethical principles that induce our aspirations towards betterness. sound. There is still thinking and feelings and as sense of extension into space. Society cultivates patterns of necessity for learning patterns. Social norms are not necessarily normed with “Real” right or wrong. People often choose to align themselves or not. Dreams also allow a different access to memories. memories are tagged representations of past events. Time can shift to previous eras. We are socially conditioned to develop patterns of experiential transformations. These societal pressures often induce the will into a conceptual submission. While dreaming. As we mature. They represent meanings tied around a root idea that unifies the principle. with their conception of the societal norm. They are representational standards of expected thoughts. We develop complex reflexive and reactional patterns that augment or diminish the influences of these societal pressures. feelings. history. The rules of objective transformation can be different from dream to dream. Social norms are the expected patterns of change for a person to align in resonance with the societal field. we can cultivate transformational skills based on an equilibrium between the societal pressures and our personal comprehensions of righteousness. Our body is seen from a different perspective as are our thoughts and feelings. sensations. These judgments feed-forward into our experience of the ensuing moments. Social norms are conceptual matrices of preferred transformation. Moral principles are the concepts of rightness that guide our choice in relation to our own field of awareness. Often these norms are put into words. Even our moral principles have different obligatory restraints. Mass and gravity have different properties. reading and writing. ethics. Objects often reflect the awake experience and seem the “same as” when awake. Thoughts and behavior are “judged” by its direction towards or away from the principled direction. Objects do have luminosity. While awake. Children are schooled in speaking. These events may be perceptual or conceptual and intrinsically originated or extrinsic. Principles are conceptualizations of how and why we choose to transform. Dreams allow travel and motion to have unique experiential dynamics. The pressures of other people’s intention are great inductive forces in our lives.expression. and behaviors. science religion and tested. Ethical principles are the concepts of rightness when considered in relation to other sentient beings. and they are most often put into our expectations. They are the norm from the conceiving field of awareness believes that society (or a member) holds as true or right.

we witness a sense of meaning from the dream. can be fundamentally illusory and misconceived. We each are askew and deviate from the real and true into the delusory and illusory. we realize that the awakeness of the dream was an illusion and that now. the dynamics of the objects occur in different spaces connected by our attention and effort. the world.Memories in dreams can come into being cued by the context. The dynamics of experience concerns how we eventually comprehend and transform objects on our field of awareness. conception. Dreams are influenced by our subconscious pressures and our way of comprehending. we are truly aware of real objects. As the field of awareness is multi-dimensional. Concepts seem also to be transfigured into a series of events. The perception. No perception is sure of its reality. comprehension and volition of experiential objects on all these dimensions are influenced by our a priori apparatus. While dreaming we are aware. Dreams help us to realize that our field of awareness. Every moment of experience is laced with the possibility that all is not what it seems to be. and our directed intention. Even our very comprehension of our existential reality and all its dynamics may be askew. no matter how real events seem. so that when we awake. our capacities and the influence of our field tendencies. 1 2 0 . When awake.

yet from an experiential frame. 1 2 1 . Egoic truth is how a particular ego frame comprehends the existence of a quality. but a conception of truth. cleverness and clarity. Sometimes. the egoic value and meaning. Science is challenged. Scientific truth is a form of social convention that offers a standard of reliability and validity. namely an objective quality and truth. Ultimate Objective Truth is very difficult to determine and will be considered to be beyond human comprehension in our current understanding. with insight into the existence of an object. (Egoic) Truth will be considered as that which is comprehended by the experiential frame in its utmost depth. Objective truth will be considered the objectively verifiable facts that egoic awareness correlates reliably with the existence of objects or events. however. This discrimination is self-evident perceived distinction. asymptomatically approximated. from the experiential frame. or any applicable social convention. A social convention is any outside standard of norm that defines the “positive and negative” directions for the quality. only conveniently. 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. event. How and why we deviate from norms creates the full spectrum of sentient endeavor. Ultimate Objective Truth is the actual truth as it really exists. A quality is a perceived unity representing a discrimination. Experiential egoic truth is the apparent subjective truth at the moment given the evidence at hand.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. Constructs and models are not truth. The egoic quality is the conceived distinctions of a recognized object or event from the egoic frame of reference. an object or event is verifiable beyond a reasonable doubt. experiential egoic objective truth are the verifiable facts conceived by awareness . the right way will be relative to different norms. In this treatise. when it comes to quality of experience issues. the “truths” of science are semantic and mathematical constructs and models that reflect objective reality. Objective truth is the reality as it is and not necessarily how we comprehend it. Awareness can appeal to the processes and conventions of science. and like infinity. Science can help us discover the existence of facts and their transformations.

social convention or some external standard of correctness. fuzzy though it is. The objective truth of the sensation is the object as it is. Perceptual illusion occurs throughout our experience and has many etiologies. but a degree of membership into a conceived representation of an event. 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. We believe that the proposition represents the object or event. or with the object as it is. The “word is not the thing”. since it is a representation of a correlation with a correlation. A proposition is not an event. Externally perceived events are only correlations with sensations and sensations. A measure of the strength of belief of the correlation of a conception with “Truth” is called a conviction.value or meaning. A proposition can only correlate with an event. correlations with Objective Reality. Conceptions can only be representations of perceptual (intraceptual and extraceptual) events. and our transformation of them. Every perceived event has the potential for accuracy or deviation. the fuzziness of truth is exemplified by the semantic symbol we called a proposition. as do conceptions and comprehensions. They also. In this fuzziness. Falsely conceived conceptions are called delusions. is a fuzzy set of graded membership into a correlation of a meaning. Perceptions and conceptions are not just true or false. decisions are often made not according to the deepest sense of truth and right. but a representation is an approximate correlation. An object impinging on our awareness has a level of egoically perceived truth and value. Good is a congruence with value. but also valuable or not in some way. Every object or event. Experiential objects and events are evaluated according to the egoic norms of true and good. This egoic based truth frame can be related to any perception. Once a perception is represented by a conception. 1 2 2 . An incorrectly perceived perception means the perception does not correlate with the sensation. Objects and events have attributes and utility and their experiences are fulfilling or not. conception. are vastly immanent in our experience. Conceived truth. cultivates life to flourish or to suffer. Right (in the sense of correctness) is a congruence with truth. A central basis for the experience of an event is whether that event disturbed the field state in a good or bad way. The objective truth of a perception is the sensation as it is. An illusion is a falsely perceived perception and can occur at many levels with all the sensory modalities.

attachments to misperceptions. misunderstandings. Our perception. misconceptions. recognition. Awareness. as a field. This clinging onto a false or disturbing representation beyond the moment of need is called negative attachment. 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. 1 2 3 . A state of non-disturbance means that awareness is free from the snowballing disturbance that comes with poor concentration and inattention. These state parameters are the perceptions. or awareness can move towards a new equilibrium. and negative intentions. conceptions. This evaluation. The future space of awareness is partially determined by our present considerations of the quality at hand.but from chosen. Negative attachment is a measure of our mis-convictions -the force of mis-belief that is warped into our future potential mis-evaluation. This disturbance can propagate further snowballing disturbance. attention. delusion and suffering. The deepest and most fulfilling are the most true and valuable. miscomprehensions and negative action. when it fact it is quite distorted. valuable or not. 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. has state parameters whose phase states can be accurate or inaccurate. impulsed or compulsed. skewing creates the spectrum of neurotic and psychotic patterns that develop into persons. A quality is a distinct property that is cognized by awareness. The snowballing is precipitated by awareness’s belief that our representation is real and true. 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. A quality can be accurately represented and skillfully utilized by the functions of awareness or quite the opposite. conceptions and volitions that occur on the field of awareness. conceptualizing. misperceptions. The skew can either be towards the untruthfulness or un-valuable way. comprehension and intention are skewed from their full potential. The field of awareness is disturbed by the accommodation of objects and events. identification. misconceptions. Thus we will coordinate the dimensions around the bases of quality and true.

The “untruthful” can be represented by a deviation from the real dimension into an “imaginary” dimension. Like charge.The object interacting on the field state of awareness at a moment has a resonance with sense of truth and value. The Real vector space of awareness described above. the “x”-axis is the subjective (space)time variable. This model allows us to use complex analysis to describe our experience. A positive state will be the amount of quality of the vector of awareness. will be considered “Real”. The “truthful experiences. A negative state has the opposite quality. This imaginary dimension represents the complex deviations from our real experiential eigenspace. with the y-axis now representing the imaginary dimension. does not mean “that which is created from our imagination”. 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. Awareness over time is Experience. Imaginary refers to a mathematical way of representing a vector space. valuable or not. The fundamental upright eigenspace is the state of calm-abiding and insight upon the beholding and actuation of objects or events. represents now a new x-axis. eigenspace into our unrest and lack of insight. Awareness deviates from this 1 2 4 . The objects and events (parameters) of awareness are eigenvectors with eigenvalues that determine the state of the eigenspace of the resonant field. “Imaginary” as we are referring now. awareness has a positive or negative state. Awareness is the sum of all attended qualities at an instant (time-space of here-now).

Time is the duration space. Voltage. Awareness flows continuously over time into our experience. recognize a gap in our awareness. Awareness is a field state watching many parameters. Energy and Current The surface of experience is the flow of awareness through an eternal moment contacting objects and actuating response. but has “points” that represent a null space opening or kernel of seemingly momentary discreteness. but still immediately preceding. actuating a path by driving our body and mind towards greater value and understanding. Inductance.Topologically speaking. Our very experience of time and space can be torqued into the imaginary dimension. The Real dimension of the manifold have true values. A time rate is a measure of the change of moments passing or extending. An experiential time interval is a span of experience with an ordered sequence of continuous moments now carried into discrete memories of continuous moments. though in fact (based on our awakening) we were dreaming the experience. Experiential time is the impetus for one moment to carry into another and is the potential of duration. Time is the force that moves experiential objects from the present into the further present. A feedback and feed-forward control mechanism allows awareness the fine-tuning it needs to move the objects skillfully in its field. “No awareness” is like a “null space” or a “kernel” of abstract algebra. Experiential Disruptions of Impedance. go into coma. Sentient creatures like humans get lost and insecure in a complex possibility of notknowing. The topological surface of the complex manifold of experience is continuous and smooth within its boundaries. The imaginary dimension is the non-truthful qualities cognized or transformed by awareness. experience is a complex manifold. space out. the 1 2 5 . we. Dreams are an example of such. The memory is weighted as more distant somehow. of past. We can experience a space that does truly exist. Capacitance. or integral. While we sleep. present and future events. Experiential space is that which has the potential for the occupation of awareness. when we truly believe with full conviction that we are awake. yet our awareness is interrupted by periods of no awareness. In any intended path. The null space is an instantaneous gap that can be a hole into another independent dimension. though we believe it to. only upon retrospect.

we need to understand the potential experiential geodesics. An experiential geodesic would take into account the mode of travel. Experiential geodesics can be quite convoluted. hinting at the complicated geometry. especially with a stronger grip on the objects. but they can be conveniently organized into personal. many impeding factors that take way from our fullest fulfillment of awareness. conceiving. worldly and social impedances. It can occur over years as a person pursues a college degree or any goal.name of the “shortest” distance between two experiential points is an experiential geodesic. The objects can seem impassable and offer resistance. Each potential field with their contextual subfields is attractive or repelling to present awareness and is the field of potential choices. An experiential geodesic is what a straight line is on a flat plane applied to the flow path of experience. This is brought up now to make clear that the manifold coordinates of experiential space are not based on flat Cartesian-like coordinates. comprehending or utilizing the object that is primarily causally related to our own mind or body. the expense. the geodesic of the territory is curves up and down mountains and adjusted for the shape of the earth. Impedance Disruptions There are many. per se. To understand experiential deviation from our most graceful path. If our own physical and mental mechanisms are malfunctioning. Personal resistance is any hindrance of our perceiving. The flow of the stream is like the karmic field tendencies of awareness hitting perceived objects. attaching and moving onward. Our myopia may resist our 1 2 6 . Impedance is a resistance to value and meaning on the flow of awareness as contact is made with an object or event. If a person has the intention to go from point A on the earth to point B. An experiential geodesic need not be about travel on the earth. like a leaf flowing down a stream snagging obstacles and moving on. The “shortest” way down the stream is the experiential geodesic. We have many possibilities of navigational choices and potential fields of opportunities. the burden and blessing on the awareness to get from point A to point B. then our experience geodesic is challenged. Clichés can happen at any step of the experiential way. The flow itself can be viscous and turbulent. The most experientially graceful potential path to fulfilling a goal is the geodesic. Our skill to navigate can also play a crucial role. Our boat can malfunction and fail.

Personal factors of resistance can be divided into intentional and unintentional factors. Sometimes we need to be taught to learn what we need to know. 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. Our lack of capacity and inductance has a reactance-like impedance to our experiential flow and equilibrium. If a person can control their disruption by learning new ways of choosing. The object or event coming at us entices us to yield or pursue. The very inertial force of the object causes a disturbance in our field based on it’s mass. Worldly and social factors are external resistances. A perceived obstacle in our path can be impending or it can be a future possibility. while personal factors are often internal resistances. or else we ignore it. or it may be conceptual. From an experiential frame. 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.accurate perception. A political arrest can markedly resist of choices of perception. Some events are small and some are large. These distinctions are important as the choice of clinical therapies will begin here. Capacity Disruptions 1 2 7 . Many paths are blocked by resistances that require effort to flow through. The greater the resistance of the object or event. then the therapy can be cognitive. awareness chooses given the resources at hand. Event inertia interacting with experiential flow viscosity influences the permeability of an intention to pursue an intended path of manifestation. The worldly condition. The tragic death of a parent or child is a huge event. may also resist this perception. the harder we have to try to keep our equilibrium and to pursue value. the greater the effort is called forth to deal with it. Unintentional factors include malfunctioning of our body and the functions of the mind. Our intention is also resisted by our lack of capacity and our unwillingness to do so. like fog. like a test that is coming up on Friday. This weight has resistance to our effort. Mass is a group of qualities and their potential transformations. Objects can have physical mass and they can have experiential mass. Sometimes a physical mechanism needs to be repaired to give the awareness opportunities. The greater the resistance. representing an inertial force that gains weight in our conscious field. Many events require our effort to resolve the friction that the events co-create. This mass may be physical like a car coming at you.

architecture. There are many different styles of learning and varying degrees of successfully pursuing the learning geodesic. etc. politeness. patience. which allows us to consider abstracted objects and their potential transformations. The perceptual faculties allow a certain type of intelligence. we learn primarily through input originating from our sensory modalities. comprehend and create with meaning and value. Our early learning styles cascade into our present styles and the seed of the preferred perceptual modality is often apparent in our learning styles. so many factors are involved in the rate and depth of learning. awareness either shies away from or pursues the opportunity. Learning is how we gain the ability to transform our experience. The intellectual modalities of learning depends on the focal points on the field of awareness and the resources in that field. conceive and relate experience can all impair our ability to learn. Some are more inclined to learn by listening and become much more sophisticated in sound recognition and nuances. Part of intelligence is related to a storehouse of remembered experience. lack of memory. interest. This is especially evident through out the animal kingdom. The a priori apparatus also determines much about the choice of pursuits along that learning curve. hearing. 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. Lack of exposure to the knowledge.Intelligence is a measure of the capacity to perceive. poor comprehension of the knowledge. and feeling. 1 2 8 . the cue-ability and transformations available for those objects play a role in learning. Each of us have developed an intelligence to understand the meaning and values of our own seeing. conceive. we learn to learn by conceptual virtualization. Early in human life. as well as our comprehension and creative styles. Through maturity. Some of us dwell in a particular perceptual space in preference to another and this sets a momentum into the preferred learning style. There are as many different types of intelligence as there are modalities. Vestiges of our early perceptual learning styles remain often in our conceptual style. When presented with the opportunity to learn. Curiosity. The stickiness of objects into memory. Children with skill in visual-spatial intelligence often continue to develop this trend into visual arts. creatures learn the value and meaning of perceptions as they experience. or inability to properly perceive. In a very non-conceptual way.

position. but excel in their many skills and general common sense. Memories are a playback of a previous experience and our previous experience is dependent on our original focus of 1 2 9 . meaning that we tend to remember things better if we are in a similar mood. but also about the integration and intelligence in all of our faculties. focus and stay on task. Learning disabilities and excellences can occur in any and all areas of the experiential spaces. come up with the “right” answer. experience. important fertilizer for any learning. Memories are both state and dimension specific. There is a vast volume of rememorable information. Massage therapists and acupuncturists often have very intelligent fingers. thought. but on the ability to have insight about the weight of each People tend to become intelligent based on the space where they prefer to Curiosity and interest are dwell. Some people have mediocre intelligence in any particular modality. They can be quite retarded in most other areas of potential intelligence. Learning in early life is about conceptualizing: identification. School teachers might also include many other standards of socialization and the ability to follow commands. can be accessed by awareness by asking. critical and creative thinking. Some information needs to be cued to be remembered and some Some memories pressure into awareness. thought. pitch identification and rhythmic expression. but also by exploring and creating other spaces. relating and transforming. And there are those who are very discriminatory in their touch and have a more thorough sense and expression of balance. scene. Many savants have a very deep intelligence in one experiential modality at the seeming expense of their intelligence in other modalities. perform a skill.sound topographical mapping. Standards of basic intelligence includes reading. behavior. but is not able to compared to others in their maturity class. classifying. and learning to apply the rules of grammar. Many gain an intelligence that is not based on any particular modality. writing. emotions and object identification. We tend to be curious about the objects presented to us or that we could pursue for our perception. Memory plays a large role in our capacity. [Definitions of common learning disabilities] Some learning disabilities are more common than others. Intelligence is not just about isolated capacity in one modality. construct models and systems analysis. remembering. remembering and problem solving. and behavior to our experiences. A learning disability occurs when someone is expected to learn at a particular rate and depth.

Amnesia can be anterograde. calling forth a memory of perception or conception by their very articulation to ourselves. we can pair the object with a referent clue that may remind us of the object. 1 3 0 . Some are clear and vivid. We can rehearse a pattern of experience to further anchor the memory. Our brain also has to be in cooperation. a memory is no different. not a memory of the objective details of the event.awareness in a particular experiential space. Experientially. Similarity calls memories forth. or retrograde. some less. the subconscious subduing the memory from the momentary experience and suppression. we can prime our memory with semantic clues that recalls a memory. feeling. words. previous to an event. remembering to perform a task in the future. This is clear in brain injured patients who have memory problems. forward from an event. Loss of the appropriate neurological capacity is a major cause of memory loss and inaccessibility. Memories are memories of our experience of an event. sounds. relations. Each of us have to deal with the memory faculties that we are given. Amnesia can affect primarily the short term memory or the long term and can be dimension specific. Some memories are pictures. conceptual. thoughts. memories have a qualitative and conceptual component that can have a graded membership with vividness and accuracy. Memories can change because our interpretation of memories can change. Thus memory is biased by our perceptual. There are many memory schemata that one does learn to remember things. as does necessity and desire. Some people have a remarkable capacity to witness objective reality with detail and precision and to remember that attention. Amnesia is the loss of memory and can occur as a result of neurological loss and because of repression. some are duller. 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. The egoic field of awareness must deal with the memory that is available to consciousness. comprehensive and volitional dimensions of experience. Memories can be about a prospective event. and we can learn memory skills. Memories are analog and propositional. Words and phrases are common memory cues. We view any scene through the filters of our own interpretation. video. the intentional act of forgetting and putting out of mind. some have deeper symbolic meaning.

we gain a volume of input with a degree of clarity. and plant identifying clues for memory to grasp at. Induction is the willingness to move an object as intended to create a manifested event. scene. Our learning is skewed by our conditioned field in which we dwell. be more interested. but we know that we know the memory. It causes a frustration to awareness to forget. and our transformational skills that we have conditioned into our mental and physical faculties. No ones memory is perfect because our intelligence is limited and our attended experience is contained within our capabilities. a face. hypoglycemia and nutritional influences. and encouragement. Learning is very difficult when we can remember and our mental faculties are failing. Inductance Disruptions Induction has to do with recognizing and transforming objects by inducing a field state. Through much maturity. Self-esteem is a being’s sense of self-worth and meaning. We can search for a memory and sometimes find it hard to find. painful memories of prior history of failing to meet expectations are among many of the influences on the child’s current learning abilities. socialization and instruction. Induction puts into motion or retards motion. By discovering the seed of the learning disability. fun and wise teaching influence the imprint of the learning. forgetting words. Even many savant memory geniuses. a task. Fear of failure. controlling the fine tuning of objects 1 3 1 . Forgetting of past events. can bring awareness distress and dysfunction. We begin life with a form of dementia due immaturity of faculty and ignorance lack of experience. All learning is state dependent. attention deficit and hyperactivity. meaning and value. Dementia is the decline of our intellectual functions and is influenced strongly by memory dysfunctions. have memory problems in other areas of their experience. 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. map of the way. A child’s physical and emotional state can influence their ability to learn. a person can build their resources significantly through the support of insightful parents and teachers.We can pay more attention to the details. No matter how “good” our memory is. Schools can greatly affect a child’s esteem in the learning process. our memories. it is still very limited.

How and why 1 3 2 . a directed behavior. Our urge to create and transform is at the base of induction. They can be misguided or poorly executed. foolishness and wisdom we learn to discipline our efforts from being primarily driven. a weak grip. churning the cogs of actuation. The moral geodesic would be the strongest.in the experiential fields. steering the current of past experience in the present context. Decisions to change the pressure onto our flow of awareness to change or to create a course. an image. to primarily driving. Induction is about the disciplines and principles that guide our efforts. Styles can be free flowing. tight or loose. They describe the overall qualitative vectors of the successes and failures. timed and orchestrated to manifest the principle intended. a feeling. Impulsion is a major factor requiring subduing or else there is social consequences. encouraging valuable and meaningful experiences or not. Through skill. ritualistic. Humans are fine examples of potential moral deviations. returning over time to the re-created field state. many objects can induce our attention and many objects can be induce by our attention. Moral styles are a conceptual gestalt orientation of the choice patterns of a person. Induction urges forth the voltage (effort) applied through our capacitance. awareness learns how to create a field state. inducing our intentions into manifestation. In our clumsiness. creating and taking advantage of many situations to extract and recreate value. steadfast. moral styles can be wisely cultivated or foolishly ignored. clearest path. Too tight or too loose a reign on our desires and impulsions will have implication on the harmonic resonant field. Choice is the root gear. We have to do something with our drives. unsteady hands. there are many influences on the inductive field intended by our will. Too rigid or overbearing control can lead to a compulsive anxiety when the field state congruent with our demands. Feelings are pressured strongly onto our field of awareness that begs an answer. Each of us learn to give and take control of the flow of our experience impacting with the world. ignorance. creations and destructions of life. lazy. Decisions need to be made or else we get impulsed into activity. Most fundamentally. The arrow of induction is pointed at the target of an intention. Induction is like the hand on the throttle and rudder. we have to hold our target steady over time to create and pursue/avoid opportunities. We can have bad aim. Moral styles can be rigid or flexible. unsure confidence. Even at any one moment. Awareness is constantly inducing many field states over time.

traits.we choose and encourage our manifestation develops into self-defeating and selfpromoting patterns. Voltage and Power Deviations Voltage is a measure of the effort required to keep awareness moving towards a resonant field. strength of faculty. and our desire. while inductance is like the valve to allow or restrict and direct the flow. Choice is the intention to create a change. The degree of this encouragement or discouragement is measure of inductive deviation into self-defeatingness. The intensity of desire attached to an object or event is a measure of the 1 3 3 . 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. Choice is at the critical point in pursuing the cultivation of schemata. The capacity of stored knowledge. urging into motion a pursuit or avoidance. the continual returning to hold a field state as such. Stubbornness is a measure of the resistance to change in the resonant direction. habits. and themata that are valuable and meaningful. the potential force to allow flow (from the height) is the voltage. seeking to maintain its own equilibrium and cope with the impacts from the world. Experiential voltage is the pressure in awareness caused by want and don’t want. Integrity is the quality of the field state itself held in its fullest resonance and expression. The tank is the capacity. Voltage is similar to the pressure that is caused from a tank of water held at a height. 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. Our future pattern manifestation is encouraged by our present and past choices. 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. Our self-promotingness proves our wisdom. Recognized needs polarize awareness into a state of desire. holding and releasing a qualitative control on its own experiences. These patterns are the patterns of inductions. An object creates a charge onto our field or awareness and is pursued or avoided by awareness with a certain intensity. Foolishness is the name for this measure of self-defeatingness and it occurs on all dimensions of awareness. An object or event disturbs the field and awareness copes with this disturbs by its strength of ability. Desire is a measure of our conviction to resolve a disturbance by pursuing a needed resolution.

others are weak or mis-executed. Severe hypothyroidism will cause voltage and power problems and leave the mind sluggish. This charge interacts with the experiential field tendencies at the moment determining the “electric potential” for awareness to pursue or avoid that object. it can overwhelm the intentional faculties and impulse us toward the fulfilling of the desire. These moral strategies help us to deal with the resistance from the world. for example. heading towards suffering and misunderstanding from the start. our life work. but without a proper working thyroid gland. excess. This is the Moral Ohm’s Law. V=IR . a thought. This effort. deviated moral styles. 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 1 3 4 . Many people suffer from voltage and power problems. weakness. Experiential power is the manifestation of a person’s life. It required great strength of effort. Integration amongst all the dimensions is a critical requirement for strength of manifestation to occur. The body. Every strategy has an experiential geodesic. The need is charged with a level of attraction or repulsion. Power=VI. effort and manifestation. feelings shallow. and body slow and cold. some diminished. This hypo-metabolic state grossly reverberates to all levels of awareness. may suffer from hypothyroidism and great fatigue. The being can compensate and attempt a noble effort. or poor integration. A feeling is just a feeling. Some problems need strengthening. If the charge differential of the object and field is strong enough. some problems need support from other areas of our experiential space. Some strategies are confused. awareness gains strategies for fulfilling or avoiding desires. All these act in unison to pursue a strategic goal. malfunctioning or immature faculties can all effect our capability.experiential voltage. many intended pursuits to get here now. Experiential power is our experience flowing with our strength of effort behind it. how and why we have moved ourselves over time. This work is vast and mighty. just a thought. 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. this creates an effort that is far more powerful. Desire can happen at any dimension of awareness. These strategies can be concordant or discordant on the future field state. Most of these energetic problems are either related to deficiency. intention. Some strategies are misdirected. Inhibition. Much less is likely to get done. With maturity.

The equilibrium shifts for the better or worse. but for import. attention deficit. Tuning and Filtering Problems The experiential fields are constantly seeking a state of equilibrium.effort too is fatigued. if possible. the object has a qualitative repercussion onto our field. In physics. 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. This disturbance snowballs into larger disturbances. Visual objects resonate with memories of similarly identified objects so that we can recognize it. depression. 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. abnormal desires. or is accommodated/assimilated or is ignored. At any time we can put the peddle to the metal and crank up some further effort. Our voltage is dependent greatly on our physical health and function as many physical clichés lead to fatigue and sluggishness. Our mis-directed or weak effort will leak into and out of all the dimensions. The disturbance is also dealt with. and a fuzzy magnitude of too strong. Voltage can be on or off. object or both. into or out of harmony. All our manifestation is related to our power. Resonance is a measure of the harmony of objects with our awareness. so all moral deviation will be related to our voltage gone askew. Many people suffer from resonance problems. by awareness. are intimately tied in with our experiential voltage. or dissipates out of awareness. Awareness seeks to induce a change in the field state. we are still left with a level of disturbance that we have to tolerate or learn to cope with. strong. resonance occurs when the frequency of an external force matches the natural frequency of the objects it is effects. Anxiety. Resonance occurs on every dimension of awareness and is responsible for the ability to recognize congruence and harmony with meaning and value. All objects resonate in our qualitative field not just for identification. They can have problems with the field being held in a state of dis-equilibrium. An object resonates with truth when we identify with it confidently. Once recognized. Given our effort and intention. They can have problems with the objects themselves being strong and disturbing. or none. The harmony point of the equilibrium may be in 1 3 5 . really weak. Voltage is greatly influential in our psychological deviations. weak. thought and personality disorders. Every object coming into awareness disturbs the field in a particular way.

A system with a high Q-factor resonates with more amplitude at the resonant frequency than one with a low Q-factor. and attain resonance with the excellent states of awareness. and as a system as a whole. The Qfactor is a measure of the energy stored over the power dissipated while pursuing resonance. and in mood disorders. We function and experience best in resonance. but it is probable not the best resonant field possible. Replacing deceiving and misaligned filters with enhanced tuning techniques. but we have to tune our filters differently. Our experiential field itself. but the amplitude or direction of the quality may be mis-tuned. Equilibrium does not necessarily mean healthy. People can have trouble tuning in to the qualities and meanings of objects and trouble tuning their field states to a “better” resonance. which is the summing of all the qualitative states in the subfields of awareness over-toned into our qualitative experiential sound.balance. harmonize the field. In electronics. keeping in certain pieces of information at the exclusion of others. Some resonance problems are recognized in memory or identification problems. anxiety disorders. attempting to minimally disturb the equilibrium. Resonance problems may be disturbing or harmonizing with the value field. centered around experience itself.. Equilibriums can be disturbed or mistuned. the efficiency in maintaining a resonant frequency is called the Q-factor or quality factor. Awareness often has an inefficient grip trying to keep in resonance with a harmonious and meaningful state. People have developed a spectrum of cognitive filters that keep certain other field states from reaching the fore-field of awareness. We resonate around a principle root of value or meaning. can help re-set the overtone. Most of the tuning problems come from the filters that people use in cognitions. The higher the Q-factor. meaningful or not. develops a natural resonant frequency. People can tune into illusions and delusions and hate and violence as a familiar way. The value or meaning is like the root “frequency” in the physics of resonance. as well as in anti-social behavior. the more energy is stored from the resonance and less loss from the resonance. A person’s experiential Q-factor is their efficiency in 1 3 6 . so to speak. This equilibrium may be tolerable or at least survivable. Resonance is a measure of the quality of the state centered around a particular value or meaning. These filters are the very skews that we distort our reality with. We can cultivate our fields to have better quality and meaning.

a correlation. Our awareness is skewed by the fundamental misidentification of the object of perception for that which is conceived. you with me. itself can be skewed by its very nature and pre-filters any perception. Something that is resonant is capable if inducing resonance. We can proceed to examine the functions on each dimension and speculate on their potential root cause. thoughts with thoughts. our characteristic qualities either jive or they don’t. A resonant field induces an effect on other resonating fields. out of phase quality.maintaining and cultivating their resonant field. intentional. 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. We constantly believe our perceptions to be the real object that exists. Experiential structures or functions can go haywire deviating us from our most graceful way. failure. or because of the impact of the external forces. but it is hard to believe that our dramatic perceptions are not the reality 1 3 7 Let us examine the experiential deviations on each dimension of awareness by re-evaluating the structures and functions in terms of their malfunctions and . Believing any representation to be the object it represents is an untruth. 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. Experiential Topological Disorders Awareness. We can catch ourselves from over-believing the movie we are watching. conception or comprehension. they are in a direction and pattern different than clumsy and foolish. There are vector fields of possibilities for the graceful way. 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. Feelings with thoughts. Our tune-ability and that which we tune determine much about our skew and our way. Any aspect of awareness has the potential to resonate with any other awareness in accord. It may induce a dissonance if the field is tuned into a different. a value. Phenomenological Disruptions of Experience Now that we have introduced how the fundamental forces can be involved in the process of deviation. but an untruth. A word can induce a meaning. A belief may resonant to our core values. Root causes of dysfunction are usually either structural.

evaluating. If our compass is really off. From their inside. not knowing what to believe. deludes our experience into the complex dimension.we perceive. Some kids get caught in their own narrow space and neglect the other experiential fields. then the awareness dissociates into confusion. It is like a compass that points to the magnetic north rather than true north. identifying. Severe schizophrenics. and they wander through life confused in their bearings on reality. believing the unreal to be real. believing things that are not true. Schizophrenics get into social and intra-psychic trouble by attaching conviction onto their delusions. Equilibrium is often challenging given these psychic disturbances. clearly and brilliantly comprehending reality. but our sensation. conception or comprehension of that truth. schizophrenics arte psychotic and delusional. the we have a big problem. They remain fixated in the imaginary dimension. but. The make decisions based on their evidence at hand. Schizophrenia is an extreme example of delusional states that fundamentally misidentify and misrelate the unreal for the real. think and believe things that are not objectively verifiable. This degree of skew changes as we mature into wisdom or foolishness. because of ignorance . Each child develops a degree of fundamental skew when approaching reality. Children need to learn how to be effectively reality oriented. it is clear that the baby is trying to tune in with the world. hear. Schizophrenic’s reality compasses point southward. perception. Our stubbornness to see that we do not see the truth. in the midst of their delusions. Some peoples’ reality compasses seem to point very close to the true north. Fulfilling a more stable resonance is practically impossible because the delusions fragment the fields of awareness into disarray. Early in infancy. their awareness is still trying to navigate given their fundamental askewness. The infant can have a direct perception of the objects. They are impulsed and pressured by their thoughts and conceptions and imaginations. This fundamental tendency to believe our drama as real is a potential root deviation that befalls consciousness. All of us have a little schizophrenia in that we have delusional attachments to untrue convictions. Some kids get so 1 3 8 . From the outside. Each of us have a fundamental degree curling into the complex dimension. If awareness cannot tame the impulsive force of the thoughts or feelings or perceptions. Any input onto their awareness is skewed into their web of mis-belief. say pointing south. see. does not know the significance of that object.

There are quantitative and qualitative levels of luminosity/sentiency of awareness in the particular spaces that they well. and caregivers. This “level of awareness” is a reflection the intensity of luminosity as well as our capacity to see and the focus of our attention. head-injury specialists. Our awareness. We can seek to shed more light or shy away from the darkness. very awareness. Concreteness and direct perception in healthy maturity are augmented by abstraction and more sophisticated relation. mental status. Each person has their intrinsic luminosity level of awareness. or we can have angst from the unknowing darkness. feeling the very moment of our reality in a qualitative way. Awareness is the very texture of our experience at a particular moment. We might experience it as being “spaced out” or “drowsy” or “inattentive”. at the average level of awareness. Our fundamental level of awareness can change from morning through evening. We can get familiar and perhaps more comfortable with the level of light. is colored by our field tendencies now built into the very 1 3 9 There are many tests of . as well as a fundamental luminosity. Some dimensions have more luminosity than others as awareness dwells in the space of most familiarity. and drastically changes at night. and each of us have developed our own subjective metric for our own level of awareness at any particular time. Awareness has a unique timbre of a certain amount of qualitative skew from truth and value that is given as part of our experience. or fully aware. minimal awareness. Fuzzily. it is also the qualitative grasping of the realness of our experience. Many medical and aging conditions can lead to impairment on our level of awareness. the level of awareness can be described as: No awareness. [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. Awareness is not just a quantity of insightability.reality oriented that they neglect the values of their own imagination and creativity. even a priori the perceptions. Each room in the house of our awareness is lit only so well. We have our particular vision that sees the colors because of the physical a priori organs and tissue. Our ability to feel that experiential texture is an important skill that we develop. We are born into that experiential texture.

People can have clear or unclear boundaries. We have no choice to see directly but through our very looking. This insecurity is the angst of not knowing how to tuning in with a resonant equilibrium for the new space. Some spaces call for clearer definition. Each us wrestle with and are both extroverted and introverted. Some people’s vision is focused primarily on their internal conceptions. Sometimes they are ignored and bypassed. most of us learn how to be both. Social spaces especially prefer clarity or else the trespass can cost you your life. Each experiential space has its own boundaries and issues around those borders. They have patterns of blurring their boundaries and step into the space of others impulsively or rudely. We look within and look without. with new opportunities and new problems. This occurs most commonly after certain types of strokes or brain injuries. Sometimes people mistake where a perception ends and a conception begins. Sometimes the boundaries are fictitious and projected. Some loose the ability to speak or name or recognize certain objects. Beings that learn to shift their frame of reference to other spaces gain intelligence and insight. Some of us get oriented to an extreme place of overly shy or gregarious. People can have boundary issues within there own mind much the same way. If we don’t know the rules of social interaction then we are likely to not be in harmony. How we deal with this angst of stretching our boundaries determines much about the personality. and this is especially anxiety producing. Some are focused on the events in the world as a primary source of input. they are more introverted. An American in Japan feels this upon arrival. The new territory also brings with it a new perspective. Certain personality disorders have boundary issues. Our comfort zone extends only so far. Inhibition and exhibitionism are extremes of introversion and extroversion. Sometimes the awareness gets stuck in a particular space and cannot find its way into other spaces. they are more extroverted. The boundaries of space where awareness dwells bring with it a comfort and an angst. we may also get anxiety and insecure. This is clearly witness in social situations. We often 1 4 0 . When we go beyond our familiar boundaries. Our awareness is biased both by the faculties of awareness and the awareness itself. like the borderline personality. Not all spaces are clearly defined as this or that. The fundamental spatial frame of awareness is skewed by the place of the dwelling. Each of us has comfort and abilities in certain spaces over others.texture of awareness.

stubbornness are all deviations into a confined space. Likewise.fear disrupting the social resonance field. we all have some intuitive sense of good and true and we choose to move in allegiance with it or against it. Some fear going into their own mental sub-field where they calculate numbers. not focused in any other spaces. Some temperaments are fundamentally peaceful and accommodating. arrogance. This can become extreme in certain people. Awareness has a certain baseline vibe that is minimally disturbed when it is not grasping at an object. not just our faculties. This state of minimal disturbance of the field of awareness is called peace. 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. Every sub-dimension of awareness has a resonant field and so does awareness. 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. This is evident in certain temperaments that are highly reactive and non-accommodating by nature. Peace. also called calm-abiding. is the resonant field of awareness itself. is an uprightability. Retardations. Weaved into our fabric of awareness. Sometimes the baseline is disturbed. Each of us are stubborn or apprehensive to go into certain experiential spaces. This tendency for truth seeking is part of the nature of awareness as is the peace seeking and 1 4 1 This disposition influences the . related to their past embarrassment of miscalculating. unoccupied by any objects. (relate with brain waves) Another fundamental disposition of awareness is its tendency to move towards the good and true or away. they remain in their space of comfort. the innate tendency to be in tune with the good and true as we experience it. To avoid the distress. Angst occurs once awareness is identified with on object. These are boundary issues. qualitative movement of objects in the field. Even if we do not know the absolute objective truth. In each space we have a certain degree of stubbornness or apprehensiveness to widen the boundaries. regardless of the nature of the input. This apprehension can occur in for every field. 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. narrow-mindedness. for the object takes the focus of awareness into a space. not just the social field.

may exist beyond the physical because there is no time and space. They can also change with health and the aging process. Physical Correlates with Experiential Dysfunction The possibility exists that all parts of our awareness are dependent on a physical condition. The question exists as to whether awareness can exist without a physical dependency. metabolic disturbance. Awareness tends to become more narrow or more broad. our calculating and linguistic ability. our memories. Awareness in the state of calm-abiding. Awareness itself is tarnished or illumined by karma. aging. which is dependent on the world. the physical world needs awareness to exist. retardations. nutritional and ecological influences. Awareness can be made not aware by physical causes and thus awareness has a graded membership of luminosity from none to full.the luminosity. but still awareness exists. “Full” is a measure of awareness that relates to the potential capability of being aware based on past and expected experience. and drugs can all derange awareness from value and truth. Malformation. While I Each of these categories of physical correlates can keep a person from their fullest potential. organ and system malfunction. From the experiential frame. This biases our With maturity a being tends to become more fixed or more flexible in its fundamental field outlook. not attached to any objects. experience. Our full awareness is dependent on our physical correlates. more fulfilling or more despair. This does not mean that awareness is physical. disruptive or dark prior to the perception. our attention. boundary of experiential dwelling space. deformations. This ancient paradox of interdependence influences our reality and polarizes philosophers into materialists or spiritualists. more dark or more light. trauma. conception or comprehension. it is likely that the world is dependent on awareness. Awareness itself can be fundamentally deviated into self-defeatingness. and redefines a restricted 1 4 2 . Therefore. no change because there is no objects to change. For awareness to manifest in the world. depending on the tendencies of the person. our feelings and behavior. Awareness is dependent on the physical faculties for our sensations. the physical world is necessary. The tendencies snowball with conditionings and cultivation.

Topographical maps of brain functioning are available that correlate our experience with brain function.am alive and in a state of non-calm-abiding. All physical material has substance. dwell in a brain. a cognition concretized and un-abstractable. but primarily dependent on awareness. in a body. from the experiential frame. they are experiential. We experience awareness as a separate. Given a certain level of awareness (which may imply physical dependence). The physical world makes the space possible. a sense The givens to 1 4 3 perception distorted. is not. That which awareness experiences takes place in an experiential space. . we can watch the physical correlates our in the brain in real time. let us proceed to focus on the major categories of physical correlates of deviations from value or meaning. Beyond that moment of intended contact. The physical correlates with experiential dysfunction needs to be considered in every dimension of experience. The ability to manifest the change may be primarily physically dependent. though dependent space than the physical correlates. the induction of change. trauma. then the ability of choice. i. physics has a lot to do with it. The space of the dwelling may actually be physical. Nonetheless. except for the aspect of intended choice. in a world. but that does not mean that experience is physical. how much does awareness dwell and transform within this space. I will believe that these polarities are codependent. awareness is greatly dependent on neurological correlates. but the induction of the effort by the choice will be considered not physically dependent. our Through the insights of functional imaging like PET scans and fMRI. genetic expression can all influence brain function to make certain Memories might disappear. The physical correlates bring information and opportunity to awareness. The experiential space may itself. The physical is the home of awareness. This seems likely at this time. metabolism. Most obviously. we can recognize that our awareness will be likely to change in a particular way given certain physical influences. Strokes. The initial directed effort is the function of awareness. yet awareness is different that the home. experiential spaces inaccessible to these victims. Given this philosophical digression. We can also use these to examine people who have lost capacities that they once had due to a neurological event. Given a potential space of capability. Awareness with no objects has no substance and thus cannot be physical. toxicities.e. I will assume that all aspects of awareness are extremely physically dependent.

obeying commands. Certain genetic influences. motor skills. play skills.awareness goes through changes and become the present dwelling fields for awareness. A cliché in any aspect of that transformation could alter the conditions of the dwelling place (space). and also many other physical causes. metabolic imbalance. We can learn the science of the physical correlates with experiential restriction. calculating. If you only have one leg. Our experience is intimately tied to neurochemical correlates that create fields for awareness to dwell. socializing. The physical correlates may also predetermine the rate of development to gain access to potential experiential spaces. then you learn how to walk with one leg. 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. our naming faculties and our feelings. Vision is altered without the eyes to see. They are skewed by our attention. pursued our becoming. Dementia is the name for neurological conditions that cause severe alterations in cognitive ability. Extremely acute cognitive disruption due to physical causes is called delirium. These laws may be determined by the physical alteration. Vocabulary development. Experiential space only 1 4 4 . reading. Delirium can be induced by infectious disease. contrast and texture or they may not. That correlation is dependent on minute and vastly complication physical transformations. and this is dependent on the physical correlates. Physical problems narrow the playing field and rules for awareness. performing tasks. because of physical laws. Some dementias are acute and reversible and others are more chronic and degenerative. conception. Given our givens. the “laws” of experiential physics are dependent on the dwelling space of awareness. abstraction ability are all with their physical maturation correlates. perception. We live in an experiential world that has to deal with our eyes and ears. In other words. But our perception or conception of these objects may not obey these physical laws. Our experiential spaces can offer objects with size and shape and color. drug-induced. There are many physical causes for dementia. 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. we can either embrace our space or resent it. intention and the “laws” of the space in which they dwell. Each of us have learned to deal with the cards we are dealt and given them. The objects within those spaces are perceivable or conceivable or behave in certain ways often.

or can grab and release just right. And we should always remember that all the rules and conditions of an experiential space can change in a moment from a physical cliché. In each of the upcoming sections describing the deviations from valuable experience. but these reasons can be polarized into the following: Oblivion and Distraction. Attention often requires the continual returning back to the concentration a object or task over time. In other words. and take away or help our bliss. transform objects differently.e. We will focus on the experiential consequences of physical influences. listening.. Vision here means the internal looking. Attention requires the effort of holding onto the focus. How do these physical influences color or cramp our experiential space. 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 can take too strong or too weak a grip on its focus. i. 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”. Most importantly. Oblivion is the state of no 1 4 5 . thought or feeling as it appears to us. This is not surprising since almost all of experience is dependent on some physical correlate. we will focus on how awareness can influence these givens to cultivate a better space and way in that space. Attention works through both differentiation and integration transformations. feeling. how we behold is forwarded by our style of encouragement or not. This awareness means a focus on the object within the physical and experiential context which that object dwells. Attention requires an object and the ability to perceive that object. Attention requires luminosity and sentiency to attend. Objects go in and out of attention for a variety of reasons. the discussion will often allude to the physical correlates that influence of current state of awareness. awareness turns towards the point of focus and puts effort into being more aware of a specific place in the mind-field. Attention can be analytically oriented towards a point.gives awareness opportunity to behold. rather than on the physical influences themselves. the attending to the perception. Attention can also be the consideration of awareness from the focus of a point to the context surrounding that point.

Other key influences include the interest and familiarity with the object. Resolution measures the rate of change of awareness towards or aware from oblivion into clarity. unclarity. and incapability. strong or weak. heading this way. Attention is also influenced by distraction. clear or obscure. the impulse to be distracted. One is still awake. Each experiential space has its own rules of focus and ways to get lost from the attendant. or insightful depending on the object or the mode of attention. Distractions can be intention or unintentional. Internal dialogue. Oblivion refers to the state of unawareness. obscure our attentional abilities. conceptual. nonobject points. Attention can also be confused or confident while looking towards or away. fears and worries. Fully absorbed concentration is the absorption of the 1 4 6 .awareness. worthy or a hindrance. They can take awareness far away or just a speck. can all influence the present field of awareness by impulsing/compulsing the field of awareness to another place. Concentration is the state of sustained attention. This can be because the object actually leaves the perceptual field. Distraction is the taking hold of another focus. Distractions can be brief or persistent. The point of focus is lost because of the viscous fog of awareness intrinsically enrapturing awareness itself. and the willingness to return to the focus. This resolution can be steadfast or fluctuating. Distraction moves the eyes of attention to another place. compulsion and hard-headedness. when trying to concentrate on an object. or because the object is lost to the focus by lack of contrast or resolution. but the luminosity/sentiency feature of awareness is darkened or unable to be contrasted from the surrounding.. Full concentration requires that all these attentional components work together to remain absorbed in concentration. commonly called. Distractions can be internally or externally generated. Distractions. spacing out. Attention requires a resolution to identify objects and stay on task. Objects and spaces go away in oblivion. They represent the Y in the road from this Extraceptions and intraceptions may both be a source of distraction and oblivion. The clarity can be perceptual. object or that occupying the mind. hopes and excitements. while distraction is the state of focusing on another object or task. perhaps even into other experiential dimensions. These thoughts or internal attendings can then further distract the attention away from the original focus. The mind can be distracted by a meteor External events attract or repulse attention to a certain degree. and can be encouraged or not. lethargy and laziness. strong or weak.

The Sanskrit word for this full absorption is “Samadhi”. dreams. Samadhi can be “on a seed” if it is focused on an object. It takes more effort to keep it there. Attention is the calling forth of our abilities. but with long term principles in mind. A principle represents an abstract conceptual resonant field with an qualitative eigenvalue that is the focus of the long-term attention. Where and how the child dwells in their experiential space influences the attentional abilities. ears and fingers all bring awareness objects that have different spatial characteristics than mathematical objects. The very disciplining and taming of the mind takes its first and last steps by attending.awareness to the object. but. The field of attention can be put into an auto-pilot. absorbed in being one’s essential experiential nature remaining in the undisturbed resonant field of awareness. and is influenced by our cultivation. Our lips. capabilities. Attention can take place over a longer integral of time. for example. but for fullest attention. can be on an abstract principle expressing itself in the event at hand. eyes. event or task at hand. and applying them to the task at hand. Awareness gains skill in the different dimension with their different modalities and rules of transformation. 1 4 7 . Attention tends to be distracted by the objects it is presented. We attend to the disruptions that we need to deal with to be able to pursue our focus. saving the more full awareness for alarm points or opportunities of further pursuit of fulfillment. principle over the live. Attention need not just be on a single object or quality of the object. Samadhi without a seed means that the focus is on awareness itself. The attentional styles of children are deeply influenced by the child’s innate modality preferences and the encouragement from the world-culture. than just the moment. our undivided focus is needed. Attention is often required for a congruency check for certain parameters fed-back to state or egoically normed controls. strength and courage to attend. interest. imaginations or emotions and thus call attention in a different way. Disciplining physical and experiential objects requires a learned cultivation of habitual re-attending. The presentation of the objects depends on the field where the awareness is familiar. Our attention is shared by our conditionings and hopes. our knowledge and skills. It can be the discipline itself fulfilling the Every principle needs a re-attending to the way that is in concordance with that principle. It requires effort to move the focus in an intended direction. Samadhi is the fully concentrated state of absorption into a specific boundary of experiential space.

One needs to be mature enough to reconsider an intended implication. In time. Attention is a necessary prerequisite for learning. The “looking towards” is the first step in attention. and subconsciously. The witnessing of the parameters of the object allows an equivalency relationship to sort out an identification (if desired). With finer resolution and more discriminating attention. Poor memory resolution hinders the present attention. 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. Awareness must turn its attention towards the object to see it. Children learn how to do this in different ways and styles. the child expands its fields of awareness to include conceptual and representational fields of awareness. Selective attention is the selective sorting that considers the qualities that are differentiated or integrated. Attention begins the alignment of an object with an intended implication. Memory of an event requires at least a minimal input from attention to the qualities of the event at hand. Attention is the selective process itself. Attention begins the instigation of further intended transformation of an object. with different strengths and rates of maturity. The awareness must “look” at an object to identify it. memory has the opportunity to congeal like a photo on the Polaroid. but the fine tuning requires our attentiveness. memories are more out of focus and unclear. for it allows a focused input into the conditioning process. Not all witnessings need to be sorted and identified. Attention is a prerequisite for identification. If the input was a blur coming in onto the film. We selectively ignore many objects and consider especially the attributes that interest us. Some objects in our field are fine with a lower level of sorting. and thus distorts the identification processes. Much of this sorting is done in the perceptual organ.With maturity. awareness develops the skill of “direct insight”. If focus does not meet a minimal resolution. One needs to project possibilities over a potential time and space. the brain. seeing the meaning and values of the objects at hand and transforming the objects by principally attending to them. Without attention. it is unlikely that the analog will be an accurate representation. The memory is often used as a control to keep the focus of attention. the awareness is unlikely to remember the objective qualities that where at hand. 1 4 8 . sorting out the given information and considering the important points of interest.

a transformation can be more automated with alarm points and goals pre-set and monitored. The attention system takes time to mature and transforms and degenerates with age. Discrimination also uses the integration process to consider the context of the event. Clearly both are important and worthy of consideration. identify. Discrimination uses discernment to gain further resolution. Bottom-up problems start with the physical functions necessary to attend. how should it focus and why? then may refocus on inducing the transformations necessary to fulfill a goal. Deviations from the fullest potential of attention occur at every stage. the information is sorted and selected or rejected as an item of pursuit. Attention is responsible to keep the mental faculties or body on track to a predestined plan. Attention flows from one experiential transformation to another in order to be fulfilled. Discernment is the act of seeing the differences and similarities of objects as identified in the same or different reference classes. some are intentional. imprinting onto awareness as a short-term memory. Top-down starts with awareness and moves through the mental functions and feelings and their influences on attention. select. Once instigated. some habitual. 1 4 9 . and transform and monitor the strategic implementation. To polarize. This helps to confirm or deny the identity and its transformations. Discrimination uses discernment to differentiate and identify an object. The executive function of attention coordinates the strategic attack and keeps it moving accordingly. All attention is within a context. as well as memory contexts impelling a consideration of identity and implication. We compromise our attention for many reasons. the experiential weight of the object. attention dysfunctions com be from the bottom-up or top-down. Recognized qualia and schemata are attached to the object/event beginning with the attending process. The instigation requires attention. then we can instigate a function on that object. the potential “reasons” for the object at that time and place moving as such. Once recognized. One must attend to recognize. Discrimination is the transitory step from attention to identification. Should awareness be further aware. Through the Attention selective processing.Attention drives the discrimination and discernment process. This is attention’s executive ability to sort. There is a spatio-temporal context. some physical.

Sometimes the perception can be perceived duller and with less intensity. touching. The dysfunction occurs a priori experience and thus the awareness has difficulty attending because the brain functions needed for attending are immature. The impulse to become distracted may be fiercer in some children than others. Some people’s attention is effected by a poor bottom-up selection system. Poor vision. Attention uses its tools at hand to use to direct the attention process. Perceptual weakness hinders awareness to attend with filtered vision. some our painful. The quality and strength of every physical and cognitive tool that awareness uses influences our attending ability. metabolic. This happens to some people more than others. The body can go through various anatomic. A well-working short-term memory functions to orient the object into a context. some are pleasant. [common physical causes of Attention deficit] 1 5 0 . physiologic and pathologic variations that alter the intensity of the stimulation. Each object is presented to awareness by physical means. We have all had the experience of forgetting what we were focusing on. Too much information may be presented to awareness to attend to. Attention is function specific.Some people have trouble attending because the function of attending is not readily available to them. then theoretically it would be difficult to know why we even started a sentence or how we got here now. including the neurological. People with weaker short term memories have more attention deficits. imagining. The context is confusing because attention needs short term memory to hold the train of thought and even perception. Purposeful attention requires the memory of why and where to focus. Attention would loose it’s direction too easily if it couldn’t recognize the context of the moment. The lack of grasping of the meaning and relationships can confuse the attending function. and endocrine systems. thinking. can all effect our ability to attend well. Often the intensity is too strong. vascular. Ineffective working memory functions make paying attention especially difficult. this will affect the attention’s resolution and contextual abilities. genetic. The cliché can occur in many physical spaces. moving caused by physical handicap. degenerated or poorly integrated. If we had no short-term memory. damaged. Poor perceptual functioning can darken attention and hinder luminosity. Poor functioning of any experiential tool leaves attention frustrated. feeling. hearing.

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. Executive attention is the top-down process of attending to our experience in an organized way. The principle of the task calls attention to come hither. Either the rate of presentation is too fast or the information is presented skewed. Organization requires a gestalt. Attention can be held with confidence or cowardliness. with a strong repertoire of qualia and schemata to contextualize with. And many people with excellent problem solving abilities have especially skilled attention. The person may measure fine while listening to one isolated pitch. A predetermined neuronal timing may help or hinder a person’s ability to decipher the meaning of the input. Many people with weak problem solving abilities have an attention deficit. This enters us attitudinally upon our endeavor tainted by our way with dealing with the frustration or grace. with proper functioning of neuro-chemical components and sprite cognitive tools. Frustrated attention is the foe of us all. some shy away. Clear luminosity and resolution and contrast. Problem solving skills need this spatiotemporal planning ability to direct the task. all come together by a disciplined attention. goal-oriented. They have a central auditory processing talent. Awareness must be able to “see into the future” to perceive a potential goal. some move forward.Some central processing problems frustrate attention abilities. 1 5 1 . A visual or auditory central processing dysfunction presents un-interpretable information to awareness. but does not do well when many pitches are presented at once or in sequence. directed plan to attend to. Attention is the first act of executive function to further transform the identification and is necessary for success in the world and mind. Problem-solving abilities requires a strategic approach that includes our attention faculties. Attention can look forward or backwards or to the present. Some people are especially talented in this and can repeat a complicated rhythm pattern back after hearing it only once. Each of us must reckon with the impassable attempt to concentrate or apply any attended transformation. Some people use their frustration to motivate another strategy. and some use it as an excuse not to go there. so to speak. Frustration comes from top-down. These attitudes of awareness bias the attention functions focusing them on an object in a certain way.

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

Anxiety Disorder. Each object is an attractor or repellor or neutral. they are called virtues. This is based on the field tendencies of awareness at the time and context of contact. When consistently utilized. they are the patterns of intended effect on the resonant field. when unwholesome. Traits occur in every area of experience. These styles are preferred patterns of reaction to recognized objects. wax in the ears. Attachment can be wholesome or unwholesome based on its reaction on the future field tendencies of awareness. so many ways to obscure our senses. For the current discussion. tinnitus. Physical traits of expressed behavior will be addressed elsewhere. glitches that occur that we often get use to. That object may be any object. A virtue or vice is determined by the repercussions they tend to have on the resonant field of awareness and into the world. When these traits are whole. they are vices. are obscured by the limits they have. And we have decay and malfunction of our senses. even when working perfectly.g. or a Personality Disorder). dust in our eyes. Contact with an object must occur for an object to be attached to. on any dimension. Our senses. We reacted to objects in ways that would (hopefully) 1 5 3 . Mood Disorder. The grip can be fierce and relentless. Dissociative Disorder. Myopia. Much of human suffering and happiness is based on how we attach ourselves to the objects coming into and out of contact. It is the desire to pursue to or avoid a disturbance in the present resonant field induced by that object. sunglasses. Some objects present themselves forcibly. Attachment and Point of Contact Problems and Skills Attachment is a measure of the strength of the grip of awareness onto an object/event. Let’s focus on the qualitative and truthful deviations that occur at the point of contact and attachment. and so will those virtues and vices. Attachment is required in the earlier phases of life when we are dependent on others for our physical sustenance. neuropathy. Each of us develop styles of dealing with our contact with objects and events. Others are hidden and camouflaged by the context of other objects. 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.accounted for by another mental disorder (e. these patterns are the traits of personality. or any graded amount down to neutral through towards pushing that object away.

Attachment gains a history and this becomes conditioned into the filed tendencies of present awareness. the object comes to exist on the present field state. that is. by not seeing correctly. but given that. Associated with every identity recognition is a degree of style of attachment to that object. Our reaction was our main means of communication of need. Even later. The direct perception is the object as it is immediately contacted by awareness. that becomes the way we pursue that thing. In our further wisdom. In mature experience. to thrive and take hold of the givens of living. it considers the immediate qualities of the object. awareness attends to the conceptual and temporal considerations as a result of that perceptual contact. It also hides the direct perception. With further memory capacities. The object is somewhat obscured by a priori factors. Attachment developmentally matures from direct perception to conception. Early on object exist mostly in the present moment. The direct perception is still there. This misperception would have great repercussion in further learning (conditioned attachment). As we mature. suggesting that the contacted object itself is directly perceptually considered and transformed. We are driven and impulsed to attach to objects. we consider the implications onto the field states of other beings and the cosmos at large. objects become more familiar and their disturbance gains a history of being tolerated and transformed. comprehension and behavior. A parallel consideration from awareness allows abstraction and indirect perception. Particular qualities may not be presented to awareness. yet overlaid by the attached projected reaction from the other dimensions of experience. our needs change as does our patience to pursue a resolution to the field disturbance. It calls for a response of comfort or discomfort. This may weaken that sensory learning modality and attach awareness towards a different 1 5 4 . signifying a want to don’t want. Attachment problems can begin with misperception. Contact and attachment is self-evident in the sensory appreciation of our internal physiology. Our search for comfort persist through our life and is the most predominant drive we have. Awareness attends to the details of these qualities.evoke a response in our caregivers. Awareness at this stage is in a state of “direct perception”. Every object develops a degree of attachment associated with it. Before awareness is mature enough to abstract objects conceptually and temporally. awareness considers the objects implications on potential future field states.

others come from the way we attach to the object. The attachment patterns initiates the implication onto the field equilibrium. Learning schemata and traits often develop as they do because of these preferences. Attachment is the seed of all karma as it sets the initiation towards a conditioned field tendency. We attend elsewhere. while others are discordant. This willingness is inducing a further field state upon recognition of a similarly identified object. “That” object may be our mother. Desire sets the wheel of karma into motion. Longing for (or not for) an object causes certain amount of disturbance. The disturbance can avalanche with further commitment of attachment and direction. Some complexes have huge attraction potential and can suck objects into its complexual vortex. our job. This is far more an influence as a being matures away from direct perception. leading to various grades of delusion. A complex is the matrix of attached conditions tied to that object. Poisonous plants or snakes or people can injure the being under their influence. Desire becomes pathological when it causes suffering. The styles of attachment have great implication on our sense of security. Security is the confidence that the state of resonance will be maintained. we let that object go from our consideration. Attachment problems can also develop because of mis-interpretation of the perception. When we detach from an object. some disturbs the field state harmoniously. Attachment is the preconditioned willingness to attend to an object in a certain way. How we attach is critically important to our engagement with objects. or something trivial. Our “father complex” is the matrix of associated attachments to our father. Objects develop a vortex of force to attach as such. And unwholesome attachment to wholesome objects can be unwholesome. Discordant field states detract from the appreciation of quality or truth. Attachment is what keeps the object within a consideration. Attachment to unwholesome objects lead to unwholesome attachments.stronger modality as preference. Some styles of 1 5 5 . Attachment is a measure of the strength of that suction. Certain objects themselves are toxic or harmful by their immediate physical or psychological effect. Some disruptions come because the object themselves are disruptive. our God. All attachment causes a disturbance. Our conviction to pursue and avoid events and objects in a certain way determine the further tonal impact onto the resonant field. Misconception and poor insight can lead to a skewed evaluation of the object.

Phobias are fear of a particular object. Alcohol loosens the control of physical and mental coordination. Styles of attachment are how we pursue the object. Panic attacks are an example of neuro-humoral states attached to conceptual cues. firmly developed or weak. and some on more firm security. Drugs can influence the perceptions of the objects themselves. Marijuana can enhance the free association of one object into another.attachment are very insecure. 1 5 6 . then the situation calls for. Our hesitation or too soon to pursue can cause a lot of grief. Attachment is the willingness to contact and to pursue contact with the object. object/event. 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. And so can our endogenous neuro-chemicals. and the insight into and appreciation of objects. Some beings are more or less confident in their security. the attachment and reactive transformations. LSD promotes a sense of connectiveness and profundity. We have learned a lot through psychopharmacology about the influence of chemistry on the transformations of objects in awareness. Some security is based on false notions of security. out of proportion to the risk of the object. Many anxiety disorders find their seeds in attachment styles. some shy away the potential insecurity and design their life to avoid the Angst is a measure of insecurity or tensility occurring on the field of awareness cause by the very fact of existence. Fear and anxiety is insecurity caused by angst or by an object. It can be consistent or not. the awakefulness. Amphetamines can influence our attention abilities and give a sense of over confidence with objects. Angst is the fear of non-awareness and non-existence. Generalized anxiety disorder is a type of insecurity that is caused by angst. Our attachment can also be disorganized and disconcerted. Insecurity is a state of concern that drives awareness to actuate a better. meaning that they disrupt this confidence and lead to a state of worry. Ecstasy opens certain heart-felt connects with objects. Certain drugs change the rules of engagement with objects. These develop into our very stubbornness or arrogance that frustrates our path. Some overcompensate for their insecurity by moving strongly forward in the attached way. more secure way. Other attachment styles influence a conditioning of neuro-humoral responses that gives us a feeling associated with an object/event.

can learn healthy object pursuit strategies that have harmonious with a strong healthy resonant field state. Through the mindfulness of attention. and avoidance schemata. based on realness or not. insight and wisdom. social and environmental influences. A spider may kick our adrenaline on to full causing a racing heart. Dispositional tendencies. yet the intention develops into the potentially most influential way we attach to and release objects. Mothers and fathers and others who help the infant come into further resonance. fear. aspiration attaches a hope into a manifestation. An aspiration can be for self-fulfillment or for the fulfillment of another. Even the thought of a spider is enough to trigger such a response in some spider-phobic people. Even highly reactive infants who are well tended to. all influence the point of contact and rules of engagement.Attachment is largely related to the neuro-humoral conditionings that are induced by the field tendencies. True aspiration often leads to further security (calm abiding). An aspiration is a principle that is worthy of discipline. attachment styles are quality of experience promoting or defeating. awareness can take grip on objects in a principled way and transform them 1 5 7 . Healthy attachment styles encourage develop a graceful way of holding onto and releasing objects in the skillful pursuit of an aspiration. The infant associates the caregiver with the resolution of a need. Attachment can set the wheels of physiology into motion and physiology can set attachment into motion. whereas a desire based attachment is unprincipled. whereas desire often leads to the attempt to bring a resolution to a disturbed state. Insert: [Neurochemistry of Bonding] An infant becomes especially attached to its caregivers and those who are kind to it. The style of resolution will strongly influence the dispositional tendencies. The dwelling space and attachment styles are influenced strongly by the neuro-humoral input that are associated with an object of recognition. Attachment is the connection point of our attention with the needs impulsing drives attached onto the object. Just as attachment can condition a desire onto an object. Fully mature. An aspiration based attachment is a principled attachment. Internal and external causes of disruptive states need resolution. appreciation and value. Temperamental disposition plays a large role in impulsive tendencies to engage with objects in a predisposed driven way. healthy attachment styles are those that allow the clearest insight. Ultimately. Each of us reckon with a certain attachment of a neuro-humoral response with objects.

as does the denial of those objects. Some people commonly reduce their anxiety by refusing to consciously accept a potential truth or value. hoping to harmonize our space. principled by nature. By refusing to acknowledge the existence of the object. Direct insight is the intuitive grasping of the value and meaning of an object These too. In rugby. for it brings a reconditioning of experience towards a principled way. are conditioned from previous experience. when a solution is not directly available. Once we have learned. Principles are more obscure or their discipline is un-empowered. Attachment is a necessary part of the conditioning process and essential for all learning. aligning it with the principle of the way. touching the object at the point of awareness. 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. This leads to ignorant and foolish attachments onto objects. Defense mechanisms are conditioned reactions to associated cues and represent ways of coping with a field disturbance. yet are more upon contact. Skillful attention utilizes the objects of awareness in the skilful pursuit of a goal.and our intention. awareness is able to maintain a more secure equilibrium. The defense mechanisms represent common styles of grasping and releasing objects as they disrupt our field. This aligns the object into the intentional field created by the insight. attachments can be released in favor of insight and wisdom. Denial is non-acceptance of the existence of an object or event that does. Some equilibriums are caught in the complex dimension 1 5 8 . Insight is part of the solution to ignorance and foolishness. Insight is the attachment of the disciplined way onto the object. They represent common styles of attachment of contact with a schema. Direct insight allows us to not get caught into a negative pattern of reaction. The way of handling the point of contact and way of grip and release is the force field induced onto an object upon recognition . Some people have especially weak or ineffective aspirations. in fact. and if obstructed pass it on to another player. The force of intentional induction begins with a mindful attachment of awareness onto an object or event. Objects have implication.skillfully. by avoiding the negative attachment and focusing on the aspiration associated with the object. holding onto them long enough to extract their blessings and moving on before they become a burden. the player with the ball holds onto it as long as is necessary to advance. exist.

This linguistic 1 5 9 .of delusion and denial is one example. As we mature. Repression is the holding thoughts or feelings out of awareness because of the disturbance they provoke. The “truth” of that social convention is often a set of words that describe a moral principle. The subconscious holds back all the evidence. Denial allows a being to avoid a disruption. except that people are quite fond of defining it and speak/write truth in words. This subconscious skew from defense mechanisms can be encouraged or re-transformed by awareness. based on the complex extensions of non-truth. Denial is a potent pushing of objects either out of awareness. 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. so to speak. by refusing to acknowledge the object of potential discord. Actions or ideals are measured as related to the metric of this truth. or at least. All us have a certain amount of distortion upon the attachment and releasing of objects. the defense mechanisms are transformed into learning styles and traits of grasping and releasing. Denial becomes a conditioned way of dealing with equivalent objects/events and can thus be impulsed by the subconscious to distort the presentation of the object to awareness. The equilibrium is based on a false security. but a security nonetheless. these indexes would be hard to quantify since it is hard to measure subjective events like “amount of truth perceived”. not just a physical object of existence. and presents only some much information about that object to awareness. Distortion is a graded amount of skewing of reality based on the filters of cognition. A distortion can also be measured related to a social norm of convention. out of concern. “True reality” would also be hard to define. Both denial and repression sek to hold objects out of awareness and thus distort our grasp onto reality. Amount of truth perceived x 100 = Truth index True Reality 1/Truth Index = Distortion Obviously. Denial is the one extreme representing the complete avoidance of consideration of the object. The principle is a conceptual meaning imbued with a dose of value.

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 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
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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 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
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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 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
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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 selfpromoting 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 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. 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 selfimages 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 Altruism can be a healthy defense

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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 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. perceptual faculties. In general, perceptually based experiential disturbances are based on hyposensitvity, 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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Before we do this, let us

focus on the general topological characteristics of experiential disturbances caused by our

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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Our perceptual development is based on our sensory talents and our desire to use them. We can look. smell. ignoring much of their sensory perceptions in favor of their internal conceptions or feelings or intuitions or behaviors. listen. desire/need/want for the object can all effect the projection of proximity and distance.Same with other sensory deficits. interposition. that is determined by perceived boundaries and adjacency. Our capabilities become our capacities. Imbalance may occur if the talent is not available or not taken advantage of. Our perceptual capacities depend on both our innate sensory talents as well as our willingness to aspire to excellence in the perception. lick in order to see. Perceptions are especially involved in spatial and temporal issues that can become distorted or lead to suffering. Developmentally. Perceptual skill needs discipline to become excellent. The object is also surrounded by a temporal and spatial context that gives perceptual meaning and value to the object. Skillful maturity allows a development in all the dimensions of the skills and capacities available. Distance can be metriced by many measures projected upon the perception. some beings become fixated in a certain experiential dimension or sub-dimension. contrast. resolution. Every object has a proximity and distance from the frame of reference of the subject who sensed the object. a being will use those modalities that bring them the best information for their needs. touch. yards. In development. shadowing. Space represents the range of extension of an object in a certain direction. through the eyes and towards the object. Our willingness to induce our senses plays a large role in our distortions and negativity that result from them. Our perceptual deficiencies can move us to become better in our perception. Talents need effort to become skill. Much of life becomes about gaining capacity in the perceptual dimension. perspective. Every talent succeeds in technique by the effort of discipline. feel. Common these days are people who become fixated in the conceptual dimension. Space is the dimensional container of an object. hear. Sometimes this dimension is the perceptual dimension. sniff. the origin of the vector of the awareness looking out at the object is from awareness. and taste better. There is a continuity and discreteness associated with an object or event. We move and 1 6 7 . cultures and musicians often take advantage of their perceptual talents. Painters. Feet. meters. This is our experiential voltage. The person’s primary orientation becomes the attending to and utilizing perceptions. a being develops the sensory modalities that they are most able to use. From the experiential frame.

Excellent functioning allows the contextual regions to give weight to the accuracy of conception and insight into the perceptual truth of the object. or hearing very high frequency sounds. There will be in our lives always much more to see. we can only see so much. and since we have a limited time. the perceptual field is topologically discontinuous if it is technically impossible for the perceiver to behold it. Object come in and out of our perceptual awareness. But many times the object is not available to our perception or is obscured from a perception. Much of the perceptual field space is blocked from us and much is not even available to us. because we could never in our life “see” everything about everything (and remember it). by getting fixated by the bug on the leaf in a tree in the forest. the experiential sensory perception boundary is open. Every perceived scene is perceptually parsed into attendable chunks that allow the perception to be considered in context. tools like telescopes. but contained to the physical universe within our reach. It takes time to see. There are many perceptual fields unavailable to humans in our plain senses. Topologically. our perceptual field boundary because even vaster. Still contained however. we can reach our perceptions at least this far. The environment gives us the conditions of the perception. We know this from other sensory-extending equipment like telescopes and microscopes and radio telescopes and hearing aides. The experiential boundary is wide open for perception. The perceptual field space however is not continuous within the boundaries or our awareness. our perceptual field boundary is experientially open. in perceiving ultraviolet light or infrared. confirm or deny the accuracy of a perception. We can sometimes manipulate ourselves into a better beholding. In this way. Weak functioning leads to the inability to see the relationships of the parts to the whole. This perceptual parsing function is quite important and is stronger and weaker in some than others.reconsider. 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. There are areas blocked from our awareness. the perceptual field is discontinuous. We have difficulty. Perceptually. or are physically obstructed from seeing or hearing or touching an object. for example. The scanning 1 6 8 . to that which we can reach. The experiential boundary is the awareness boundary over an integral of time. While they are out of our grasp. If we include into our perceptions. Since we see stars and galaxies billions of light years away. Sometimes we walk in the dark.

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. however. of course lead to many problems in living in this multi-contexted experiential universe. while others read one letter at a time. These skills are partly based on the perceptual ability to group and sequence perceptions. This would certainly get in the way of being an excellent baseball player. B-12 deficiencies can lead to the inability to perceive vibration. listening ever so closely for resonance of the parts with the whole. Simultagnosia. like the violin section are considered both as a part 1 6 9 . Some cognitive dysfunctions have there root in the inability to perceive the context of a bounded focus of perception. they will be unable to attend to both at the same time. Sensory perception itself is limited to the range of capabilities of the sensory organs. or multiple objects interacting and transforming in context. Some parts. Dyslexia is a reading impairment when the visual sequence of words are presented to awareness in mixed or invisible ways. This would. Healthy awareness develops the skill in perceptually parsing and contextualizing. Spatially and temporally. The space of perceptions can have gaps because the sensory organ has a selective range of function. The space. If presented with two objects simultaneously. Akinetopsia is the inability to perceive the motion of objects. Awareness can compensate for the presentation by filling in the gaps of the perception. perceived objects have a sequential order of transformation. often caused by right pariental brain injury. Macular degeneration can put a whole in our field of visual focus. An entire scene and be perceived as once as a great symphony of transformation.for spatially and temporally adjacency and separation help awareness to put a scene together. Some of us develop a selective deafness at certain frequencies. Some people can read whole groups of words in a single gulp. but is impaired compared to a person who is talented in perceiving sequential relationships. Awareness can directly gain insight into the cogs of that perceptual symphony playing. causes awareness to miss the sequential significance of an object transforming over time. can be filled with gaps hiding the qualities of the form perceived. conceptual or comprehensible meaning of the sequential relation. The conductor of a symphony does exactly this. Awareness can be neurologically blinded from perceiving the perceptual and thus.

The background noise may overwhelm the perception. that is. parallel interaction. Perceptual distortion from the environment can occur any step of the perceptual way. anosmia (inability to smell). our running down the hill may jostle our perception accordingly. Each of us have a graded ability to perceive particular types of forms.with subparts. External and some internal objects come into our perceptual awareness through our senses. This can occur at the sight of the sense organ. failure or absence. That form is the perceptual “shape” of the object. Objects are not given in a perfectly focused light. Both focus and perspective are involved in the resolution of the form of an object. or distorted by awareness by a posteriori factors. The environment plays a large role in the distortion of perception. as does the amount of light. Blindness. anaesthesia (inability to feel). pressure. These are the quale and qualia that are immediately perceivable. wearing sunglasses or gloves. Ageusia (inability to taste). timbre) confined within the boundary. Sensory malfunction or immaturity can lead to a perceptual distortion. are all examples of the lower limit of hyposensitivity. but a dynamic. tastiness. The sharpness of the boundary edges and the perceivable qualities within that boundary. Perception gives resolution of an object into a form that is perceivable by awareness. within the whole group. A priori causes of these maladies are either related to the sensory malfunction. determine the resolution of focus of that perception. We selectively perceive a speck from the lot. shape being the boundary and perceivable qualities of the object (texture. Certain brain injuries lead to problems in the recognizing of the form and shape of objects. colors our perceptions. contextual. The form is the perception of the substantial container of the related qualia. Every perception has a degree of focused resolution and brightness of luminosity. focused serial engagement. deafness. This is the measure of the intensity of the perception on the field of awareness. These perceptual qualities are sometimes not available to awareness or distorted given to awareness by a priori factors. Perception is not just a static. Brightness also means loudness. we race by in a car. or listening through the crowd to one particular voice. amount of sharpness. Awareness segments and groups our perceptions into perceivable meanings and values. The atmosphere itself. no sensitivity. the midnight new-moon may darken our sight. vibration. in the transmission of the 1 7 0 . We are given a sensation of the object and perceive the qualities available. strength of fragrance.

experientially perceived as very bright and saturated. We seek to understand the implications of perceptual disturbance and talents on the qualitative field states of awareness. Hyperaethesia is feeling the form more intensely. and interpretation of those perceptions. Drugs and brain function (and intention) can cause us to hallucinate and falsely perceive objects. Drugs and brain neurochemistry can also present awareness with objects that simply do not exist in objective reality. Our brain chemistry itself and its neurotransmitters influence the intensity of our perceptions. we will focus on how the perceptual phenomena influences the experiential field. 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. for example is the seeing of forms smaller than they are. delirium. but lost a priori attention. Imagery is intended (a posteriori) hallucination and will not be discussed here. Here. This can lead to a form. Since this study is based from the experiential frame. infection. dementia. in the subconscious. even though they are perceived as really existing. we will look towards how and why the a priori physical diseases can influence the experiential distortion or disruption. disturbed and blessed by our sensory perceptual functions. Perceptions can thus find experiential distortion in the processing of the resolution. Hallucinations can be organized or disorganized or partly organized. nerve and brain injury. or on the field of awareness. for example can cause a visual hyperaethesia of colors. often with blurred melting form boundaries. sense organ. how experience is distorted.information to and through the brain. 1 7 1 . deformation. quality and contextual relation and boundary (form). and includes the following reasons: Genetic. apprehended. vascular influences. intensity. sequential ordering. and hypoaesthesia is feeling the form less intensely. Science is doing a great job in mapping the physical pathways that allows perception to occur. LSD and marijuana. working memory problems. Micropsia. Macropsia is seeing the forms larger. The ultimate causes and primary reasons for these disturbances will also be speculated to allow the context of our experience to take full meaning. We seek to present in this experiential frame. toxic and metabolic exposures. malformation. and hallucinations can be elementary or complex. decay and trauma. The bodily a priori causes of these perceptual problems are vast. time and or spatial distortion while apprehending the event.

and temporal or occipital parts of the brain. but in the moment of their spell. Commonly. Everyone hears voices and sees things that do not exist in objective reality. Visual hallucinations can be a whole scene like a movie with all the details to convince awareness of its reality. A complex. just as we drop off to sleep. 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. Organized complex hallucinations can be a false perception of an entirely perceived scene and event packed with impulsed implication of meaning with it. hue. The images can be free associative. as does migraines and strokes. To qualify as a hallucination. Unless we are psychotic. organized hallucination may tell a paranoid schizophrenic to kill his mother. Hallucination in retrospect may seem fantastic. elementary hallucinations are false perceptions of things like a whistle or bang or flash of light. fever. The ability to make a distinction of fantasy from the real is a special talent that somehow escapes psychotics. Seizure activity and electrical stimulation of the brain commonly provoke hallucinations. delirium. depression. we do not grossly mistake the unreal for the real. fooled by the perception. Images change their form. mania. we believe the perception to be real The content and believability of hallucinations have great impact onto the field of awareness. by definition. convincing of their reality. or more coherent around a seed of thematic meaning. as can deprivation. 1 7 2 . exhaustion. lesions of the eye. that is.Disorganized. Perceptual illusions and hallucinations have many common causes. we dwell in this visually hallucinatory state gladly and comfortably. Hypnogognic hallucinations are a common form of visual hallucinations that occur just before sleep. they happen to awareness They can mono-modal or multimodal We are. for at least that moment. color. anxiety and suggestion. intensity. they are. urgency under the influence of drugs. Visual hallucinations occur in narcolepsy and sleep deprivation. Drugs show us the true plasticity of our field of awareness. Emotional states can also induce illusions and hallucinations.

or hearing a sound. One mathematical savant reports seeing colorsshapes instead of numbers. but sometimes crystal methamphetamine addicts really hallucinate this intensely and can scratch holes into their skin trying to relieve the tactile hallucination. clairvoyance. but then. We believe that we are awake and experiencing objects that should. Clairaudience. Schizophrenics most often have auditory hallucinations and report hearing voices. but do not exist in objective reality. There is a stimulation crossover that can happen to people that distorts or clarifies the sensation. Auditory hallucinations can be analog like an actual sound of a object or event. and telepathy are example of extra-sensory These perceptions are often experientially modalities that are somehow perceived. Sometimes a hallucination is not sensory modality specific. he looks to the next color-shape presented to awareness. the color-shape change presented back to awareness tells him the answer. For example. Hallucinations in the dream space make up the very nature of perception in that the space. we realize that we where perceiving in the dream space. Two and three voices may talk back and forth and about the first person. upon awakening. Dreams convince us of the awake objective nature of the scene we are perceiving. When remembering the value of pi to thousands of digits. When he does calculations.Likewise our dreams themselves are a type of hallucination. we can inhale gasoline or glue and hallucinate little green men running out of the gas can (the so called “Lipputian” hallucination). It is not the perception of a specific sensory modality. when a light flashes. This may not be a 1 7 3 . Some of these voices may thought read the person and anticipate their own first person thoughts and images. or the representative of a sound like a word. “translated” into a recognizable perceptual representation of the object. that can be used to help ward off the impending seizure. Epilepsy often provokes olfactory hallucinations. but is a perception nonetheless. We have all had hallucinations of creepy crawly things on our skin. some hallucinations are perceptions of a sense of a presence of the “spirit” of a being. Phantom limb pain is another uncomfortable hallucination of feeling. Sensory input in one modality can cause a reflexive translation into another modality. A daughter might sense the presence of her dead mother and that might move her in response to that perception. Likewise. Some people report seeing images when a type of sound occurs. Auditory hallucinations may be in second and third person (first person hallucinations being normal talking to oneself).

Each us us develop a skill in perceiving the etheric field. perceptions carry a weight with them. Sometimes etheric perceptions can be displeasing. but when these include the weight we attach to them. This is an example of a distortion that is used as a clarification and used as an advantage. the perception can become unbearable. Illusions and hallucinations are dysphoric or pleasing. Our willingness to explore the available etheric space determines much about our perceptual skill. The perception as it goes into recognition is attached with the egoic values and meanings. as well as well as the emotional feelings and neuro-hormonal drives impulsing onto our perceptual field. the perception. This weight can be a burden if the thoughts and feelings are dysphoric and negative. The way we attach the thoughts and feelings is more important than the feelings themselves. The psychotic’s hallucinated perception is based in illusion and the non-real. intraceptions are the perception of the body itself. If we attach weakly or too strong. perceptions are those which find their origin within the boundaries of the body.conditioned response. The etheric field includes any place in our body that we can somehow sense. Each etheric perception has an ability to be pleasing or not. The difference between the psychotic and the mystic is often in this very distinction. meaningful and useful or not. Intraceptive perceptions have important distortions and clarities. but a neurological wiring to present the objects as such. The mystic takes the perception of the “hallucination” and orients it within the value and meaning possibilities. this is disturbing enough. The pressure of the perception to come into and stay in awareness determines much about the implication of The most direct implication is on how we recognize. represent and Intraceptive comprehend perceived objects. Perceptions can loop and glitch in our awareness. The etheric “body” is the intraceptive appreciation of the topography of the physical body. Some This is called the etheric subdimension of the perceptual field. Because emotional feelings and represented thoughts are attached to the recognition of an object. People explore their bodies perceptual often to pursue pleasure and avoid pain. and is used in destructive ways. and utilizes it constructively and harmoniously. compulsively or impulsively reflexively onto our perceptions. The ability to develop healthy boundaries between our intraceptions and extraceptions develops into our perceptual skills and problems . 1 7 4 . then the weight of the perception can drag us down and frustrate the graceful way. leads to suffering.

learning to control the pressure from the subconscious to attach conditioned awareness onto the intraception of their etheric field. training in exploring the etheric body. The attachment of experiential tendencies onto perceptions in these fields. Many “demons” lurk in our injuries. Our pancreas. If a person has a clear map of the eigenfunctions (proper characteristic functions) of their body. and inattention. How we hold and transform a perceived etheric field area of our body can influence the physiologic energetics of that area. form and quality. Problems come into a person Yogis undergo through poor etheric perception. Some people are especially talented and healthy in their etheric perceptions. It is also related to our interest and courage and encouragement to explore. Often we avoid etheric exploration because it spooks us. The etheric map is still a representation of our body. adrenals. 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. depends on their capacity to transform the perceptual field into a resonance. Nerve. thyroid. pituitary and pineal glands all are influenced by our perceptions and their conditioned and intentional 1 7 5 . Necks tighten up this aways. congest the chi. Analgesics can block this perception as can neuropathy.Our etheric field develops a “righteous” field or a resonance that reflects the proper functioning and feeling of that area of perceptual space. restrict blood flow. spinal and brain injuries can greatly influence our ability to touch our body. as well as illusory and painful intraceptions. The chakras are the awareness of the neuro-plexi that allow an especially bright area in the etheric field. as do stomachs. often stimulate glandular secretions related to these plexi. These condition our relationship with each part of our body. they are more likely to remain in tune. Much of our physical health is directly related to this very issue. Our etheric perception is greatly dependant on the physical infrastructure for intensity. This may tighten the regional muscles. foreheads and jaw muscles. just like a musician with their instrument. sex organs. The etheric body holds attached memories of accidents and traumas and abuse and neglect. not actually our body itself. The etheric body is full of potential pain and dysfunction. resolution. Intraceptions often bring a reflexively attached electro-chemical implication onto the perception. Whether they play beautiful music with their eigenfunctioned intraception. We need to have a sensation of our body to perceive our body.

The etheric terrain itself. the barometric pressure. perception of our bodily terrain. how it looks. Physical coordination requires that we feel and move our limbs in particular ways. smells or tastes. and inclinations attached to the territory. the altitude. an etheric weather map might include the texture of the qualities of the feeling itself. the temperature. The etheric map we develop is weighted by these conditions of attachment we weave into our very 1 7 6 . Our executive function uses these perceptions to set the bodily alarm parameters that trigger a need to consciously adjust. All fine-tuned feedback/forward control of our body relies on the state parameters we have set as reference memories of eigen-intraceptions. Each area has the experience of health also associated with it.attachments. Headaches or diarrhea. utility and sport. we have the opportunity to witness proper and more excellent perceptual functioning. the wind speed. feels. We also use them to excel in all physical grace. Our etheric intraception is the terrain where we touch our bodies and activate them in a fine-tuned concerted effort. This become the goal of a dysfunctioning etheric perception. vision and hearing to tell awareness position in a spatial field. Likewise these things might induce worry. gas and moisture etc. . The conditioned response to the intraception creates an etheric perceptual field tendency to accommodate a future identified intraception similarly. Etheric topographic maps reflect not just the location of the area considered. vibration. Pressure. Kinesthetic perception call proprioception is especially based on etheric eigenfunctioning. These depend on the accuracy and subtleness of our perceptual abilities. stretch and touch receptors all work in coordination with the vestibular apparatus. and works. Every complex task requires the proprioception to give the necessary feedback to control the body. sounds. in art. but also the qualities typically found in that area. moods. Just as a topographical weather map might include. Participating in the physical world is greatly helped by the biofeedback of spatial position. or blood sugar changes might follow worry. These perceptual abilities depend on the encouragement of the givens of our talents with the takens of the opportunities presented us. may be stormy and disrupted or the perceived atmosphere upon the terrain can be en-stormed by attitudes. Yet through direct and insightful intraception of our etheric body.

Some beings get locked into the intraceptive perceptual world and have difficulty engaging in the world and social 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. An eigenfunction is a perception of the proper feeling. or focus on one object causes the ignoring of another series of objects. The ability to have insight into our body starts in the developing fetus. These people are often regarded as autistic or retarded because of their difficulty engaging in the world. These etheric perceptions are vital to performing any task well. They scan and sort and contextualize and can construct quite sophisticated multidimensional maps of the perceptual field. A police detective learns these perceptual abilities. The context may not be obvious. it seems that we are most familiar with our bodily environment. Those who are more comfortable with perceptual spaces other than the etheric. and utility of the space considered. Other beings are especially talented in their external perceptual observation skills. The information is often presented to these folks as confusing or disjointed or missing in vital perceptual constructs. Often the external perceptions are overwhelming for these people who can’t healthily sort the perceptual information. In our earliest days of consciousness. The more vegetative a being. motion. since it is most of the environment available in the womb. We rely on our body’s feedback mechanisms to clue us into our position. Some people loose the parallel processing and are serial processing small parsels of information missing the entire scene. We need to see into our body to be able to use it. As we get especially skillful in our perceptions. the more the etheric perceptual space is directly and solely available to the consciousness. We gain a direct perceptual meaning without having to abstract the object into class and condition. A small but meaningful clue may perceptually stand out amongst a field of possibilities because of the wisdom of the 1 7 7 . we can take in large amounts of information in a single glimpse and can scan and search in a profound way. We witness our body working well and we see our clumsiness. It is the correct way that the part works. posture and task. searching for clues for a criminal element. have challenges in utilizing their physical tools.Clumsiness and physical grace are the outcomes of proprioceptive functioning. 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.

Humans can perceive not only physical objects. The perception itself can contain the meaning with the insight of the perception itself. Animals are often very good in using direct 1 7 8 . External perceptual can be of either concrete or abstract qualities. Our lives get very abstract as we learn to scan for patterns of meaningful thematic perceptions. as is a phrase of music. Often we scan an area to see if an area needs attention. The red necktie on the doorknob may symbolize to the roommate. A perception can actually be a series of perceptions tied together into a meaningful clump. the sink needs cleaned. A song is a perceptual unit. Some people are especially skilled at remembering or creating or recognizing complex auditory perceptions. The meaning is directly perceptual. Abstract perceptions reflect qualities of a conceptual meaning also within a boundary of perceptual space. The cleaning lady scans at the floor for a spec of dirt to sweep. Musicians and appreciators of music become very skilled in clumping sounds into perceptually meaningful wholes. parsel the perceptions into chunks representing a perceptual meaning. serial images. We do this all the time. even when we do represent the object with a conceptual overlay. and ways of doing it. find some place else to sleep”. The perception is well contextualized by an abstract consideration. another line and another line. The sound has spatial and temporal characteristics that transform in a meaningful way. the window could use a polishing. The insight of the meaning of the conception can be directly comprehended in the very perception itself without any represented construct. This can be directly perceived. We group. clump. Youth and age also go through this type of more primitive functioning. not one line. Music especially invites direct perception and often the more conceptualizing. The clump is an insight into the meaning of the perceptions upon seeing their relationship. This can be a problem for some brain injured people who can consider only concrete. We should be able to see that three lines form a triangle and see the triangle. the more is missed in the perception of the music. “I’m getting lucky. We can set up abstract criteria and perceptually scan for the need for attention.detective to read the clue. This ability to apply our perceptions is a talent that can be skillful or lacking. Concrete perceptions reflect the qualities of the substance of the object within a boundary of perceptual space. We each develop a style of scanning. but can perceive complicated abstract patterns that suggest an intentional meaning.

that is. Likewise. The etheric perception of our bodily sensation is one sub-dimension of the astral dimension. moods. Most mammals have this ability to understand the meaning of the perception. anxieties. spiteness and characteristics of the objects of the intraceptions find their potency from neurochemical proceses. This implies a direct perception of a meaning. dreams and mystical vision. attentional and thought disorders arise with deviant neurochemical etiologies. bodily states are perceive by awareness with the templates of astral overlay attached to it. Our feelings and astral field states are strongly dependent on this chemicals. The experience of perceiving a computer 1 7 9 . thoughts and reasoning. Dogs can recognize who it is by the sound of the feet walking. strength. Most emotions are a astral-etheric perception that like synaesthesia activates a cross domain mapping. as are our imaginations. The conditional attachment of a projected value or meaning occurs upon an identified contact with a perceived object.perceptual meaning. Bright flashing lights may be perceived as a loud sound. The brightness. Synasthesia is the perceptual phenomenon that occurs when one sensory input stimulates a sensory input from another subdomain. The mental dimension includes the experiential aspects of conceptualization. The astral overlays are the “feelings”. attitudes. that many depressions. clarity. emotions. The astral vision is the sight of the images of our “closed eyed” awareness. astral hearing is the intraception of the sounds perceived from within our own mind. No doubt. Neuro-humoral chemicals include both our neurotransmitters and our blood circulating hormones. Since this study id from the experiential frame. Awareness can influence the conditioning of these chemicals and these chemical determine the conditionings of the awareness. The perception causes a cross domain stimulation to perceive the new mapping in preference to the original. Often these chemicals themselves are the storehouse and production set of our experience. Astral Dimension Disorders and Skills The astral sub-dimension is the intraceptive perceptual space that awareness dwells. We experience the attachments of these fields. The astral perception is a vast field of dwelling for awareness and sets the stage for the spectrum deviant attachments. we will focus on the experiential results of these processes. Likewise. This includes our own internal dialogue and the acoustics of internal analog noises. objects that we see with our eyes closed. convictions that comes synaesthetically weighed in on the perception.

fearful. although they can also be cultivated through operant and classical conditioning. Tears well up. perception. is something different than the computer and monitor. Anxiety is the fear of loss of one’s own or another’s quality of life. a (emotional) feeling can feel good or bad. and intention. We have sexual feelings that predominate the mind of many. irritable. We have certain classes of feelings based on a style of attachment of a meaning onto those particular perceived values. 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. guilty. Our experiential field state is most intimately attached to these perceptions of our feelings and bodily functions. tired. worry and anxiety feelings that race our heart and burn our stomach. specific or mixed. We have pooping and peeing feelings that urge a social necessity. Preconceptually. and many other words describe the texture of our emotions. Grief is a particular flavor of sadness occurs with the loss of a loved object. excited. though dependent on the electrochemistry of the computer and monitor. worried. upset. and many other words describe the state of our bodily functions that we perceive. It is a fundamental feeling that we all can identify. The neurochemical nature of the screen of our awareness is incredibly influential on our awareness but is different that our awareness itself. intense or mild. Feelings are impulsed onto awareness. Emotions are feelings at the crossroads of our body and awareness. exuberant. We have fear. Any perception of our bodily state parameters can be interpreted by awareness as a “feeling”. Many emotional disorders develop because these emotions Disgust is a feeling of repulsion from a 1 8 0 . we get that feeling in our throat and in the pit of our stomach. shamed. Sadness is a perceived negative feeling state of a sense of loss and despair. jealous. sad. angry. because it happens to us.monitor. emotions have their root often in feelings from our body impulsing onto our perception. classified by the adjective describing their meaning. In general. Hungry. Intraceptively. we perceive our emotions and physiological states. Love is a feeling of longing for the sexual object of desire. full. Each feeling has a certain tone to it that identifies it as a class of feeling. horny. grieved. Happy. The perception of feelings brings a great opportunity for disturbance of the experiential field.

Having too many or inappropriate feelings and moods can cause disruption. but the feeling is part of the fabric of the very substance our experience. We can conceptualize the feeling (which some do obsessively). Feelings and moods are some of our most precious of perceptual experiences because they feel so good. while others are epic and disastrous. Moods are something on our surface of awareness. A mood is an atmospheric change pervading the field of awareness. attach and let go of emotions and resolve their issues. We perceive our mood. Having no moods or emotions would be a human deviation. Feelings can develop into moods which are the effect of an emotion predominating on the experiential field. and has a potential effect throughout all the experiential dimensions. The meaning is in the very experience of the emotion itself. Feelings are like the texture or timbre of our own experience. Perceptions of emotions can clue has into import social and worldly events. it is something that can be encouraged or even sought after. Moods can come in and out of a person’s space like the monsoon season does. The emotion is something presented to awareness and encouraged or discouraged. like the weather on the earth. The perceptual aspects of emotions are self-evident. or cause us to die from a heart attack. pervasive and inevitable. or it take be like a momentary storm. and some get us into trouble by the psychological and social ramifications of the feelings. Fear can save our life. Our emotions vibe us to feel the meaning. Having a tsunami or hurricane or flood of emotion would be a disaster. A mood occurs over a longer period of time than an emotion. some of which are: A particular emotion state predominates the field which is painful or uncomfortable 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. Some feelings carry great import and tune us into social and bodily functions. determines our 1 8 1 . Each of have cultivated our emotional state by attaching emotional responses to certain perceptual cues.overwhelm the experiential resonance. It would be weird not to feel certain emotions at certain times. Some feelings are brief and passing. This filters the perceptual field with the tone of the mood. How we hold onto. insightful and behavioral experience Some feelings directly hurt. Emotional problems develop for many reasons. Something we have to bare.

less intensity of good feelings or more intensity of dysphoric feelings. just as color is given to the eye as green. Depression can include many sub-feelings and emotional state. that is given in the moment as the way that we feel. less color. That is weaved into the perception of the field state and pervades the other experiential dimensions. intense to mild. Feelings can be triggered by negative thought and negative thoughts can be triggered by a feeling. Sometimes depressions includes a fatigue or lackluster for life and living.emotional skill. Most of the problems with emotions are not in the perception of the actual feeling. The perception of a feeling could mean an implication that causes alert in other cognitive areas of experience. irritability or anger. but it represents the field state of awareness that is pervaded by a sense of negativity and gloom. We can dismiss feelings and move on or we can cultivate the feeling to escalate into a more intense feelings. Depression often includes a sense of hopelessness. but on the attachments we make onto these emotions. Executive function must monitor our feelings and see if the issue arousing them is important to resolve or can that feeling seek fulfillment. Affective disorders includes the emotions. important. The itch needs scratch. Some depression includes a perceived sense of frustration. Thoughts become negative. Our attachments to some feelings and our avoidance of others is the basis for most of egoic strategic management. Depression can be constant or intermittent. Feelings are often the experience of the tension from the drive or the want. 1 8 2 . the drives the impulsions that it perceives coming onto it’s field. feelings and moods. This may be either a physical or mental sluggishness. pulling that field into distortion. self-defeating and attached to the feeling state. other perceptions loose their beauty or brilliance. The perceptual function itself can be clumsy or skillful in the ability to see the nuances of emotional perception. unsurity about thriving. A physical perception or an associative memory can trigger a dysphoric feeling. we want to relieve the anxiety or stress feeling that we perceive. It can be situational or general. cycle for no apparent reason or be reactive to a situation event. Ideas are not as profound. the libido needs the outlet. Awareness is forced to deal with the feelings. We all feel in the way that we feel. Depression can be dimension specific or it can gross many or all the experiential dimensions. Others perceive a sense of less brightness. Depression is the overwhelming feeling of sadness that pervades awareness. Very negative cognitions and challenging cognitive filtering can skew our feelings towards depression.

The precise neuro-chemical alchemical mixture is influenced by genetics. any disturbance on the field. Gambling. environmental and situational conditions. if the weight of certain memories coming into awareness is overwhelming. the world. Conditioned. the person is likely to feel depressed. The strategy that we deal with the perceptions of our feelings determine much about our ultimate comfort.The root of depression is at least partly physical. Extreme depression can evolve into a psychotic condition as the feelings get projected on unassuming objects. and the intention of the awareness. The executive function struggles to balance the urge for sensual fulfillment or tension avoidance with the reality of the world and social rules. Any degree of want. Depression can occur as a result of frequently triggered thoughts or memories that provoke a sense of hopelessness or despair. norepinephrine. that is they are based on conceptions that do not exist. As we mature. Some feeling strategies develop to be incongruent with other feelings. cigarette and alcohol addiction are all a pursuit of a perception of a feeling. others more easily tamed or enslaved by. sexual addiction. Some feelings are delusional. The easiest way to neglect a temptation is to not be tempted by it. Unfortunately our discipline styles of behavioral attachment is often overwhelmed by the pull of the need or push of the drive. epinephrine. For example. attitudes or beliefs. The impulsive weight of the memory may be neuro-chemical or conditioned by previous attachments. Psychotic depressions can lead to a complete 1 8 3 How we engage and transform those feelings spews forth all the sublimation and displaced energy that make up . developmental conditioning. drug addiction. food addiction. Sometimes the chemical approach is overdiagnosed many factors play a role in depression. feelings develop a thematic tone into awareness. Some feelings can be easily ignored or fulfilled. any degree of don’t want leads to a certain degree of despair. dopamine. oxytocin to name a few. Feelings are at the basis of most addictive behaviors. The feeling of being depressed is related to the neuro-hemicals serotonin. but each of us pursue a space that feels good and healthy and conditioning towards an even happier way. endorphins. The impingement of the feeling or drive is a most distressing part of depression or any dysphoric state. The feeling might be very palpable or it may be intangible. reattaching feelings often keep a feeling from going away.

it is a daily fight to resist the temptation to fulfill the seed of their psychic tension. and their style. Some sexual impulses are hard and more frequent than others.unwillingness to socially respond. These anxieties can be a particular fear or group of fears. or social ethics. This type of withdrawal is a catatonic depression. or they can be generalized as a sense of angst. Affective disorders strong attachment. A hypersexual patient may be “helped” by a chemical diminishing their sexual feelings. selfishness and urgency. They can be multidimensional or uni-dimensional. and therefore do not tempt the awareness as much. Dysthymia is a tendency towards dysphoric feelings that only occasionally get severe and life threatening. then mania crosses the line into disruptive tendencies. When the pursuit crosses the law. or health and gets mixed with deceit. Schizoaffective disorder is a life-long condition where people have mood disorders weaved into their schizophrenic psychosis. Bipolar is a mood disorder that represents recurrent dysphoric feelings ranging from extreme depression to extreme mania. If the range is more extreme. Some people have depressive personality styles. Some people never have an urge to rape or hurt or pursue a prostitute. Bipolar patients are helped by medicine that keep impulsions of certain feelings to a minimum. with weak attachment or Affective disorders also can have a certain element of anxiety associated with it. Depression can cause suidicidal ideation and gesturing. or debt. Dysthymia is a range of dysphoric feelings. A depression that is persistent. These can influence the depressive feelings or mania. 1 8 4 . Some psychotic depressions are more agitated or paranoid as the hallucinations can spook. Some mood disorders cycle from low feelings to high feelings. with traits predominated by depressive characteristics. The is called cyclothymia. For others. Mania can be an extreme agitation but is usually an excessively exuberant pursuit of certain euphoric feelings. The way that awareness controls the feelings develops into the very themata of personality. cyclic. Anxiety can also influence by obsessive-compulsive qualities. can thus be depressive or manic. threaten or hurt. situational or thematic. or likewise mania becomes weaved into the way a person is. then the moods swings are called bipolar disorder. but not necessarily intense is called dysthymia. Experientially a tension is created by the impulsion onto the field by a perception that is thematically controlled buy awareness.

or even rank in the pecking We watch others to learn the rules of behavior. but it is a representation. Some autistics have this social perception deficit. Behavior often has a reason for being perform. They may seem aloof or eccentric. . The ego-identity matrix can be magnified or reduced. My self-identity matrices are not the sense of me.Self-image is type of abstract intraception that we develop. I see something that is aware that I call me. or marching to the beat of a different drummer because of their ineptitude of social perception. This is a distortion of the self-perception. tasks. Social perception is type of abstract extraception that we develop. I can perceive myself by perceiving the qualities of awareness itself. The perception of our identity and our attachments upon it determine much about the expression of our personality. The social perception order. be accurate or falsified. not an actual description of the awareness that they see. These personality seeds could take their root in our self-image. thoughts. That direct may be a physical direction or it may be a conceptual direction. These are a group of qualities that awareness sees when reflecting back on itself. Behavior has recognizable cues that can make a meaning more obvious. They have trouble tuning in with others and gaining social resonance. Upon introspection. This abstract matrix of qualities is not an actual image. 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. A mother sees her child behaving and perceives that he has to pee. They have little empathy or sympathy or compassion because they do not socially perceive the clues. or be optimistic or pessimistic as compared to the actual self-image. Most people go towards their egoic matrices to describe themselves. because they can’t see or hold onto that perceptual field. The sense of me becomes the abstract self-identity matrices as I abstract me into the transformations of qualities that represent me. and how this perception becomes distorted by the egoic attachments onto that image. The memories and feelings and other attachments onto this image of me become the ego-identity matrix of me. 1 8 5 behaviors and perceivable by a watchful eye. aiming to go in a certain purposeful direction. be shaken up or clarified. In general behavior is vectorally expressed. also helps us to know more abstract clues of others’ feelings. Self-image is the sense of me. These rules are imprinted in our Some people have an especially weak social perception. This weakness could translate developmentally into socially challenged people who can’t see what you mean by your behavioral cues.

The conception includes a recognition of the object. mis-recognition. Objects and events are scan and search for familiarity. We have relationship with identified objects based on our recognition and the memories of weighted attachment to that identity. 1 8 6 . Unfortunately. mis-perception. associated feelings. mis-attachment. and sorting and congruensizing. mis-association with a semantic and analog representation. the sense of familiarity and identity of that represented object. misengagement.Conceptualization Problems and Skills Once perceived. The relationship is our preconceived notions and these become our recognized attitudes. An expectation template is a reference class of qualities and transformations that a familiar object or scene might have. and transforming that object accordingly. These set up disturbance patterns in the field of recognition as a tendency to accommodate/assimilate the object or not. Expected and unexpected qualities find relationship in a particular scene. and most likely transformations. Deviations can occur at every stage of processing object recognitions. mis-attention. Misconceptions can begin from clichés by mis-sensation. thoughts. awareness has the ability to transform a perception into a meaningful conception. Familiarity is part of the preconceived tendencies of awareness. When working well. Familiar relationship calls forth a variety of schematic recognition patterns. identifying the object and scene. many people’s familiar relationship with certain important objects is fundamentally uncomfortable. and mis-transformation of previous conceptions. The representation is the image of the perception itself onto awareness. We conceptualize with a fuzzy degree of confidence that an object within a scene is recognized with an identity. These are referenced to identity matrices. as well as the semantic notions named onto that object. mis-identity. Familiar terrain allows for an expectation template to be projected on the perception. Awareness has a default of expected familiarity with familiar objects and scenes. Sometimes this fuzziness seems more or less obvious. conceptualization often begins with a sense of familiarity with an object. A conception is a representation of the quality and transformation matrices perceived. For new scenes and unexpected circumstances we have reflexive and intended schematic transformations. further attention to that object through scanning.

to differentiate the objects and events in the experiential objective reality. but this can become a pathological problem in people who confabricate memories that are not based on an objective event. We learn. We have memories of our confabricated memories. Boundaries of the perceived object are considered by scanning the contrasts and linear distinctions of the 1 8 7 A memory is any . Confabrication can be intentional or impulsively driven onto awareness by conditioned subconscious or physical tendencies. over time and accumulated experience. short term. Amnesias can be caused by head injury. so our present repertoire of memory matrices are made up of both accurate and confabricated data sources. Memory is the database of meaning contexts that refers an object to an identified representation class. The memory attachment process onto object recognition profoundly influences the ability to recognize an object. or intended meaning. Automated and intended memories provide the further direction of a perception into a conception. Overt identity of an object requires a memory to identify the reference class. working memory is especially modality specific. metabolic and psychiatric influences. and long term memory. Short term. Memories can be fabricated and often are by all us us. scene. 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. event. Memories problems can be modality and mood specific. This appears in our working memory. The meaning contexts are the memories of past qualities of objects and their transformations both physically and conceptually. Memories are given to awareness and can also be accessed by intention. brain tumors. The balance between the recognition of the real from the unreal is an important tool that awareness develops with maturity. representation directly tagged to represent a past experience. awareness considers the spatial organization and potential meaning fields associated with the perceived object.Disorders of the working. Upon engagement with the object at hand. aging. toxic ingestion. stroke. Each perceptual “organ” reverberates into the immediate past yet carries a direct wake from the past. drastically influence object recognition. We can build skill in these modality specific memories or we can become amnestical. Similarity and difference have no reference without memory’s ability to attach a standard of meaning onto the object. Confabrication is a skew to our memory that is can be based in any aspects of experience available to the memory process.

etc.edges. Carbon monoxide [poisoning can cause a cortical brain blindness that causes a visual space agnosia in certain people. 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. the awareness can be actively searching for association. In the acquisition phase of data input about the geometric spatiotemporal shape. shape. 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. recognize a person upon meeting them from a 2-d black and white photo or drawing of them. 1 8 8 . Our recognition abilities allow for viewpoint independence. Anomias are a type of associative agnosia when a person is unable to put a name on a perceived object. Object recognition requires that objects be generalizable into different perspective. or acuity. or pattern. We could. Those with apperceptive agnosia may not be able to copy an image. Our attention selects features that fits an indexed associated memory. We have all experienced when a word for an object does not come to mind. An object perceived form this angle is perceptible at another angle as the same object. Apperceptive agnosias are recognition problems due to poorly perceived sensations. Associative agnosias are recognition problems due to lack of conception. Visual space agnsosias are examples of apperceptive agnosias. Data features are compared to reference classes and continue into our awareness with a sense of We gain the ability to generalize a previous experience into a potential meaning for our current experience. Expressive aphasias caused by left temporal brain hemispheric strokes leave people with this particular inability to name an object that they recognize. 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. familiarity with the identified object. or contrast. or passive cued into an association. To identify one object as the same in the next moment requires that our memory be turned on. for example. and passive association tends to bring an association impulsed by subconscious automations. Active association brings an association guided by our hoped intention. while those with an associative agnosia might be able to. or size. or brightness. due to an inability to perceive color.

We can recognized social meanings of facial expression. Alexia is the difficulty in recognizing text. For example. prosopagnosia is the peculiar inability to recognize faces. Lesions in the right cingulated gyrus of the brain gain lead to the inability to visually recognize the topographical features of the leandscape. there are those skills that humans can be excellent in. the internal sense of bodily space. Simulatagnosia is the difficulty in recognizing two simultaneously presented objects. The inability to recognize a familiar touch is called tactile agnosia. For every skill in perception and conception that a person can loose or be lacking in. 1 8 9 . A clot in the wrong place at the wrong time. This is a complex series of associations of potential preconceptions projected onto the present perceived expression. Aoutopagnosia is the inability to recognize the etheric topographic map. Such is the fate of some states of awareness. Social emotional agnosia is the inability to recognize the meaning of social behavioral cues. Pain agnosia is the inability to recognize pain. Recognizing faces is a skill that we all learn. Apraxia is the inability to coordinate a succession of functional behavior. could forever blind us from recognizing the face of our love. Humans have learned to recognized not only faces. and still recognize the face. Verbal auditory agnosia is the difficulty in recognizing spoken words as meaningful. There are many types of agnosias.Sometimes agnosias are very sub-modality specific. yet can describe the visual memory of the same place experience in the past. This is called topographical agnosia. A person with this problem learns to identify other people by the sounds of their voices or their footsteps. Anosognosia is the poor ability to recognize that one is impared in their recognition abilities. We can recognize a familiar face from years ago. One person’s deficit contrasts another’s excellence. Theoretically any function involved in object recognition can go haywire and skew our ability to recognize a potentially recognizable object. excelling in object recognition. but the subtle clues of social meaning expressed through faces. We can even account for the ravages of aging etched upon the facial perception. facial feature and expression recognition. Time agnosia is the inability to recognize the duration of perceived events. The inability to recognize familiar voices is called phonagnosia. Amusia is the inability to recognize a series of auditory perceptions as music. Form agnosia patients have difficulty perceiving the whole form the parts.

the more generic the word. Isomorphisms share a congruence that accurately reflects the equivalence relation. Our conceptions need to accurately reflect our perceptions and our insights in an affine manner. A perceptual property can be isomorphic to a conception if the conception does in fact relate to the perception it recognizes. or our own memory images and sounds and feelings. or scaled. Otherwise we would not recognize our own words spoken to ourselves. resolution and assimilation. Extraceptive and intraceptive image recognition can be rendered distorted in various ways. we say the homeomorphism is 1 9 0 . The raw material for our intraceptive experience still needs awareness to attend to it to extract insight. The elements in one dimension correlate as an equivalence relation and are considered congruent. and stored as such. The translation becomes distorted based on the spatial distortions of the experiential dimension affected. or our own insights onto our represented ideas. The meaning is often represented into iconic images. Topologically. We recognize of meaning of an object needs awareness to recognize that an object that has meaning. two spaces are isomorphic is they share certain properties. the more diffuse the thought. If the quantities and qualities and those transformations remain equivalent from one experiential dimension to another. We must event recognize our intraceptions if we are to have meaningful conceptualization. They share identity elements and operations that operate on those identity elements in ways that transform properties that are available within the space. Sometimes the recognition is rotated. Awareness focusing on those imaginations and thoughts and feelings with a certain degree of attention. A topological isomorphism is a homeomorphism. The blurrier the image. or sheared into refraction. Intraceptive distortions are often caused by experiential clutter that distorts awareness from fully attending to the necessary resolution of focus. A isomorphism is a correctly recognized perception. An injective homeomorphism is a one to one correspondence of an object from one dimension to another. That means that the space allows for structural congruence for the element shared amongst the topologically related spaces. and word and associated phrases.Accurate object recognition requires that an equivalence relation holds an isometry amongst the independent experiential dimensions. the more obscure the insightful meaning that comes to awareness. Some translations from the perceptual to the conceptual are fundamentally distorted and render a partial equivalence relation.

An identity element allows for an inverse function to take the identity element generated from one dimension. then reconsider the identity as the perception that I am considering. I have red wine glasses and I identify the red wine glasses perceptually. to be recognized as the same as it is reconsidered in the original space after it was transformed by another. 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 degree to which an object fails to be injective (one to one homeomorphism) is a measure of the “kernel” of a homeomorphism. For example. Sometimes an object does not correlate with the reference class of a similarly remembered object. 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 identity relationship does not inversely offer the identified object back into the space. The mapping of an object from one space to another gets distorted from the truth of this one to one isomorphism. and if it is. quantities and structural and functional relationship of those qualitative elements.isometric. that 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. The distortion is a measure of the kernel of the experiential space. this further feedbacks to confirm the identity of the perception with the conception. recognize them as “my red wine glass”. Sometimes the inter-dimensional and intra-dimensional isomorphisms are distorted. A homeomorphism allows awareness to develop identity elements that have an equivalence relations across experiential dimensions. And if it is so. that object. Say. then I could mentally manipulate the concept of the identity of this “glass”. if I identify this object as a glass. take it through potential transformations as a cognitive function. A group homeomorphism is a topological isomorphism that preserves the group structures and 1 9 1 The kernel space of a homeomorphism is all the other identities that one can identify an object with that is not . Awareness uses a group homeomorphism to further identify the qualities. for example. that I am looking for a glass to drink red wine out of. distance and ratio preserving. The concept accurately represents the object. The kernel of an experiential homeomorphism is a measure of which a conceived object. is not identical with the perception is represents. then I should be able to use the glass.

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. distorted from the equivalence relationship that an isomorphism requires. This kernel space of misrepresentation is the kernel of much mental illness. therefore. The entire set of qualities and their relations are transformable as a group and recognizable as a identity corresponding to a group reference class. Egoic metrics are often non-isometric and are 1 9 2 . Even if accurately recognized as the object. the object may be mis-represnted to the other dimensions. Even an accurate perception can translate into these other spaces as a distortion from isomorphism. then the kernel is not trivial. Indeed. a distorted isomorphism. This means that a kernel is mistaken for the identity and the measures of quality and quantity and transformation are non-isometrical. 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. the kernel is a measure of the very distortion of the recognition of the identity with the object it is to identify. Many mental illnesses find their seed after perception. If the equivalence relation of the group is distorted or not identical with the group of object it represents. Sometimes the mis-identity is because the accurate enough perception is not available and the object is not recognized. if it is not not invertible. The mapping becomes distorted either because as the awareness attaches to feelings or thoughts that are not truly identified with the object. but upon the identity and mapping of the identity from a perception into a conception of comprehension or volition.functions when considered from one experiential dimension to another. the metrics that come egoically projected onto them are also distorted. When isomorphisms are distorted. If the object relation between the topological spaces are equivalent. brings a distorted isometry. after recognition. Misidentification of objects is a potentially disastrous way for awareness to proceed. The identity of a group homeomorphism allows awareness to recognize a group of characteristics (qualia and schemata) and generalize these group characteristics as an identity with an equivalence relation. then the kernel of the group homeomorpghism is trivial. The reference classes are the injective homeomorphic qualities of the group that are representable as an identity. or because it causes a disturbance in the qualitative field of awareness as it accommodates the identity. or if it does not allow for the expected group transformations to occur.

as the distortion is experienced. Two different people can perceptually witness the same event and conceptualize about it in ways that are not congruent in meaning. Brain clitches can prevent an isometric mapping from one experiential domain to another. The object is sometimes not recognizable in the translated identity. We blame our feelings on all kinds of causes. sometimes the egoic mis-isometry is gross and we would call this person deluded. Conceptual distortion can begin with a dysfunctional mapping process. The ability to identify an object into an identity class is a transitional step to the representational phase of cognition. We have already discussed perceptual distortions that can lend to conceptual distortions. or event. The extent of this distortion is at least subjective. The distortion might also be objectively evident as the person translates their conception into words and socially identifiable conceptual representations. but is humanistically graded as it infiltrates our experience. A refracted translation of a refraction of a refracted translation often leads to a more severe distortion. Sometimes the degree of distortion is mild enough to allow for a trivial error. Experiential isometry is not always all or nothing. Some are so delusional that the incongruence leads to further distortion and discomfort. A misperceived object will lead to in-equivalence relationships as it is misidentified and mistransformed. Delusion is not all or nothing. quantity and transformation. 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 neurochemically induced feeling into a meaning that does not exist. A refracted translation of a refraction of a refracted translation often leads to a more severe distortion. delusion. Some objects are homologous enough to allow for the transformations to occur and life goes on accommodating for the distortion. Delusions are false or uncomfortable feelings and thoughts and actions that we carry between dimensions. .therefore non-accurate (distorted) measures of quality. Awareness attaches a name or analog image onto an 1 9 3 . is at the root of much despair. scene. Cross dimensional mis-isometry. but is usually a degree of distortion from isometry. The conceived object is sometimes not recognizable in the translated identity. often distorted by both previously conditioned filtration and expectations. Delusion is the result of a false or disruptive attachment of a representation onto a perceived object.

the more wise our isometric measures become. we represent that belief. making a pragmatic distinction at the moment. beliefs. The identity matrix represents the relationships of the quantities and qualities that make up the perceived object. An object is identified by the characteristic relationships of the qualities perceived. insights. the world of ours affords a certain degree of forgiveness onto our delusional states. Their math and engineering was true enough to forge ahead and construct. No two different objects can ever be the same. but they were inaccurate. at the same time and be of the same substance and history. A bowling ball is functionally and structurally equivalent to another bowling ball of similar characteristics. The experiential kernel is the space all of our false perceptions. determines our real space. and intentions. we walked about in ignorance of the Our ignorance understand today. And we see truthfully enough to associate a fuzzy meaning onto a fuzzy perception. is the dipping of the awareness into the kernel space of the awareness. The degrees of the delusion. blinds our early truth. so that we can accurately plan and strategically manifest our vision of the truth. The bowling balls are isomorphic.identity matrix. The more skilled we are in the accuracy and depth of our experiential topological isomphisms. they can however be equivalent. but the two objects are not the same. The ancient Egyptians built the pyramids without the science we As a child. The real space of our experience is the extension of our true correlation of our representation. The topological kernel is a complex space identifying the space of what the object is not. They cannot occupy the same space. and our foolishness and delusions blind our maturity. The degree to which our experience is true. the eigenvectors of the matrix. are given a symbol to represent the unique relationship of all the qualities. The essential qualities of the object that span the dimensions. then I would be delusion is some way. We dwell in both the real and complex dimensions. a morphing of a matrix of qualities into an analog image or a linguistic descriptor. Life does not always critically require isomorphisms and isometric congruence. Once identified and those qualities are believed. insights we gain as an adult. X is a matrix of all the perceived 1 9 4 . thoughts. Yet luckily. If I believed that this bowling ball was a baseball. X= “bowling ball”. All representation is a type of conceptual mapping. but we often survive our kernel of deception. The identity defines the boundary of the object and gives other objects a potential similarity and distinction.

We can use the tag in syllogism and deductive reasonings. and in inductive logic. Tags are very useful for they can be used in abstracted consideration. identity matrix. sight. Fallacies can be fallacious because the inductive sequence of the concepts are not logically valid. of the original perception. The amount of the extension depends upon the metric imposed. Complex eigenvalues shears the experience into a distorted representation. Every logic is an inductive sequence according to the rules of a 1 9 5 The determinant is the scalar measure of the volume of the parallelepiped spanned by those eigenvectors of the . taste etc. Mathematical tags are call parameters in the abstract and numbers in the discrete. yet 3 horses plus three dogs do not equal six. Any object has an extension in a qualitative direction. The wrong thumbnail can icon the perception and be misrepresented in the memory of the perception. The “real” eigenvalue of the identity matrix of the conception is the undistorted isomorphism of the object into the mapped space. Likewise a work can represent an entire complex of qualitative relationships. Naming aphasia Awareness can also relate the conceptual representations in a way that is fallacious. these are syllogistic fallacies. Formal fallacies are improper equivalence relationship based on the ruled sequential relationship. Fallacy is the name for an argument that is flawed. The thumbnail icon is experiential virtual tag for the entire matrix.qualities that define the dimensional expansion of the essential characteristics unique to that bowling ball. representing the analog image of the sound. Mathematical objects represent the measure and relation of potential extension. so to speak. warping the isomorphism into a dysmorphism. Mathematical objects exist in the experiential space as conceptual objects that exists with no substantial basis. and the identity element. correlating the eigenvectors and their eigenvalues. Conceptual dysmorphism is the experiential dis-equivalence relationship between a representation and the object it represents. 3 objects plus 3 objects equals 6 objects. “3” is a number that describe the quantity of 1+1+1 and 3x1. The representation is like the determinant of the matrix. Poor memory or tricked memory and expectation can all influence the isomorphic fit of the tag for the object. onto the field of awareness. Some representations are thumbnails. The amount of extension of the eigenvector of a matrix of qualities is the eigenvalue of that eigenvector.

They can however. moral and ethical standards. then these standards will define both a standard of truth. The illogical style can conflict with experiential. yet the premises are not-truthful. like religious written dogma for example. The form of formal fallacies is not congruent with the ruled standard. The truth of the chosen dogma is distorted itself from the truth. Some “logics” are more logical than others. We grow up with many fallacies and humanity has developed with countless varieties of fallacious experiential logic and conclusion. Much of our early conditioning takes place in the context of the illogic. can be reasonably isometric and isomorphic with the objects that they mean. 1 9 6 . Some fallacies are informal.chosen logical induction. physical and social reality. He walks under a ladder and then gets hit by a car.”. may become the egoic identity matrix for various cognitive. Chosen standards of linguistic truths. The person’s accurate congruence with the dogmatic truth may lead to distortion because the dogma itself is not true. [Examples of fallacious conceptualization] If we accept a religion as true. we think to ourselves as we convince ourselves of the imposed metric that defines the truth for us. that walking under a ladder could bring bad luck. meaning that they follow the logical rules. The logic seems to be reinforced by the expectation for it to be true. “If we accept these premises as true. Logic is a type of function that pushes concepts through a ruled transformation called a logic. The person’s experience will thus be distorted because of their perhaps even commendable alignment with the fallacy. Childhood is immersed in illogic and ignorance. A person may believe. then logically it follows that…. and consistently renders truthful conclusions or not. Experiential logics do not necessarily comply with the modern philosophical standards of logic. People are stubborn to let go of their childhood logics that we took on as a trial basis as a kid. The experiential logic itself can warp the conceptualization away from the truthful isomorphism of the equivalence. He interprets this as a logical validation of the superstition. The truth of a proposition requires that the premises be true and that they relate in the logical way to give forth the conclusion. People grow up committed to the same logical style that they defended in their youth. for example. Words are representations and can thus never be the truth. Experiential logic becomes with maturity fundamentally “logical” or illogical.

Some have a partial disability in performing calculations. manipulate and transform the conceptual objects as such. this is called dyscalculia. The rules may not be true or logical. So likewise with all conceptual judgments. addition. Acalculia is the name for the inability to do mathematical calculations. 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. but the transformational ability is biased by the tendency to be induced as such. division. grouping and sorting. A dysmorphism is a bias or fallacy that renders the representation deviant from the true and real. 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. volition. If we don’t know the bias. [types of cognitive biases] Sometimes the evaluation of the identity is accurate and unbiased. then we conceptually make the adjustment. subtraction. We are biased towards or away from some conceptual standard. or it can be because the awareness chooses to. the isomorphism requires an real isometry to keep the representation from giving an unbiased distortion. cannot logically relate the mathematical symbols through the rules of the functions. Our judgment of the truthfulness is biased by the evaluation of an object in the light of a fallacious conceptualization. A scale can be set biased so that it reads the weight exactly two pounds light. and behavior are all distorted by the bias our experiential 1 9 7 .Likewise. especially children. The dismorphic transformation can occur on all the experiential dimensions and sub-dimensions. The failure can be because the technical faculty is not available or is dysfunctional in some way. or is pressured to. our very judgment becomes distorted by our chosen standards of truth. If we know this. then we mistakenly believe the scale to be representing our true weight. Similarly recognized objects or events are considered within the bias of our egoic standards and rules. insight. tendencies bring to them. Multiplication. Our evaluative tendencies when identifying and logically transforming a conceptualization determine our biases. conceptions. Perceptions. and processing the abstract entity eludes some completely. goes through many failures and partial successes before they become mature. Our struggles to have truthful and deep logical relationships with our conceptions. Some people.

The memory of the words have to be present and available. Dysnomia is common in verbal and auditory memory problems and in certain types of expressive aphasias. a child learns to operationally the object into primative conceptions. Early perceived objects become a “direct conceptualization”. Through maturity. Later development reflects the attachment the person has to conceptual objects. the child learns to use a symbol for the object that has no perceivable relationship with the object. The abstract abilities begin in dreams. The syntax of the grammar can be fallacious or confused. and they are evident in the normal developmental stages of a child. Receiving. We can attach and release conceptual objects in ways that induce a logical conclusion. We have all had trouble remembering the word we hope to remember. Conceptual representation goes beyond language skills. The earliest phases of intellectual development reflects the strong attachment the infant has with its body and the physical world. Eventually. that is the inducible memory that the subconscious represents the object with. Some kids have troubles learning new words. manipulating and expressing verbal language requires the inherent capacity to do so. Each of us develop learning schemata that finetune the logical operations of logically operations on cognitive objects. Sometimes the word comes swiftly and gracefully with the conception and is available for accurate logistics. imagination and with language. and soon. Later objects are considered in the concrete way that they are perceived to be.Every child struggles and enthuses to learn language as a way to communicate their conceptual abilities. We often know we know the word. We can induce a fallacious conclusion. The operations can then creatively speculate on possibilities of 1 9 8 . The ability to name and verbally qualify and relate is a skill that we gain for reading and writing and hearing and speaking. Certain kids excel in their semantic capacities to manipulate words and their syntactic relationship. and the experience to fulfill it. These are still concrete attachments onto the conception. Naming fluency is excellent in some and dysfunctional in others. The qualities of the perceived substance defines the conception. Some have trouble generalizing the word to similarly classed objects. but the tag does not come. Language development requires the cognitive functions necessary for naming and logically transforming propositions. Dysnomia is the name for the stubbornness to put a linguist representation onto a semantic opportunity.

we develop our inductive biases to transform given conceptualizations according to rules of an egoic schemata. inducing the action into manifestation. the principle is intended conception representing the fulfillment. Otherwise the power of the drive or impulsion distracts the attention away from its intention.transformations of objects that the conception represents. A strong and focused disciplined conception allows for a less frustrating manifestation. Pilates are examples of predefined logical patterns of transformation of our body. or abstract concepts. instead of having to use the seed of the object itself. 1 9 9 . Creative schematization is ho e become intelligent. Apraxia is the name for the inability to induce the coordination of the physical body into a ruled pattern. Planned. We are biased by our teacher’s way. dysfunctional patterns illogically induced onto our body can manifest physical dysfunction. Any planned movement within experience uses a representation to guide the movement. our parents and friends and everyone that we encounter. Likewise. hatha yoga. as part of learning. or numbers. Dyspraxia is the difficulty in coordinating willed movement. A logic need not just be a ruled pattern of transformation for words. but they can be for any object of experience inducible under the logic. We think to ourselves using the conceptual operators so that we can generalize the meaning further than this moment of here-nowness. while dyspraxia is the difficulty in willfully performing the movement. The discipline is the very inducible logic necessary to bring the fulfillment. Reflexive and driven behavior has an impulsive moment to fulfill a goal. They are like energetic templates that induce a physical resonance into the body by the patterns of progression that the body is transform through. Conceptualization allows for the rules of thought to use the concepts. Apraxia is the loss of a specific physical movement functionality. qigong. 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. Bodily movements and behavior can also be transformed by certain chosen logics. A discipline is a manner of induction that holds the attention into resonance with the conceived principle. Tai chi sequences. Naturally. The representation is the picture of the carrot in front of the mule. intentional movement (of body and thought) uses the conception to represent a principle worthy of disciple.

Believing falsely identified objects. intentionally adjusting or controlling the state parameters as needed to bare the turbulence and have fun surfing. the attitudes and beliefs may be inaccurately biased. Awareness attachments are the result of the impact of past experience’s momentum impressed onto the present. The cognitions themselves may become distorted. The will agency aspect of volitional awareness holds the rudder steering the awareness through attention and encouragement towards engagement. The field of our awareness is influenced by the past impact to choose an identity for the object and transform it accordingly. or conceptions that are untrue. We accommodate and assimilate objects in the current momentum of our experience. 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. The reasoning may be fallacious. which is the impact of past experience coming into the present as the projected conceptions that accompanies the perception of an object. scene and event induces the temptation to conceive the object in the light of past conception. are all examples of the complexification of experiential momentum. Complex karma brews the darkness and misunderstanding to prevail. or insights that are fundamentally misdirected. 2 0 0 . Our intention can also counterbalance the impulse through redirection or avoidance. As the impact of the past pushes us forwards as a vector field tendency that is oriented with respect to truth and quality. Bad karma tends us towards the unreal and not fulfilling and suffering. Karma torques into the complex dimension as the impact of the past is moving awareness towards the unreal and untrue. 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 overwhelming temptation to let the drives and impact onto awareness determine the further direction of experience. Our intention can add to the impulse through egoic blessings and encouragement. Good karma is moving us towards real fulfillment. Impulse is the integral of the change of momentum with respect to time.Identified objects induce a karmic field. This volume of past association onto the momentary focus of attention has a qualitative direction in both the real and complex dimensions. A present object. Karma can be visualized as the integral curve of the force of our awareness attachments changing over experiential time-space. attachment and release.

Conceptual objects are a potential for awareness to congeal around a conceptual seed that contains the essential core of meaning. The meaning itself. A concept need not be a word or phrase or proposition. Every concept has a meaning and value matrix associated with it and a group of transformations that can be applied. the specific concept behind “bear” is what we really mean the word to represent. All ideas are based on concepts. The semantic and experiential temporo-spatial contexts upon hearing the word will further weight the precise meaning of the word “bear”. Even though concepts can not be directly perceived as a visual or auditory intraception. Meaning is an abstract relationship of conceptual subunits and is conceived as matrix of subunit qualities and potential transformations. a person assumes a meaning for the word. bringing forth a force of meaning into our awareness. and upon perceiving it. A category is a matrix of qualia and their relationships that share the weighted similarities and differences that have the potential for the categorical transformations. That gives awareness a sense of the specific meaning. Concepts are the preverbal apprehension of a meaning. All I need to do is say the word. The most common of which is the intraceptive vision and hearing which comes into awareness as an associated word that has We can also have other non-verbal. “bear”. the word “bear” brings forth a recognition of the word and a series of potential meanings for the word. Words are units of conceptual induction. Concepts represent an identity matrix for a meaning. the concept for its meaning. analog symbolic 2 0 1 . The meaning matrix can be made up of subclasses of meaning that is related to the other subclasses in a specific way. Words and propositions reflect the meaning that we intend or are to induce the meaning that we intend. Words are auditory vibrations that are designed to induce a similar meaning in different spaces of awareness. Ideas are semantic constructs that represent a conceptualization.Cognitive distortions are schemata of reactive ideological transformations to consider objects in the light of untruth or suffering. expressions of meaning. For example. they are “sensed” by awareness as an object. The meaning is a matrix of qualitative similarities and differences that classify the meaning into a category. This meaning is then projected onto or into a variety of experiential spaces. Conceptual geometry has as its points a series of abstract meanings and transformation potentials.

If the person has limited exposure. A priori experience. An infant instinctually searches for a nipple without at first. then so will the intellectual capacity. this conceptualization becomes a tool to consider. Reasoning can be in the direction from a series of propositions induced 2 0 2 . Also. conceiving of the nipple. Memory must be available for abstracted meaning to occur. If the ability to attach a symbolic representation of the meaning is hindered. to derive a meaning from their perception. Later. a being must have the capacity to conceive of an abstracted meaning. Normally maturing humans begin quite early on. Reasoning is one type of transformation that people do with their meanings and semantic symbols. these cognitive transformations can lead to distorted conclusions. This requires some degree of abstract conceptualization. Later. The ability to abstract and conceive should come naturally as part of the maturation of intellectual development.Conceptual disorders can glitch at any area of the experience. Experience breeds the raw material for conception through perception. Conceptions are necessary for abstract planning and decision making strategies. Meaning is a reference of equivalence of some object into a class of related quality and transformation potential. then outstanding conceptual processing is unlikely. if the cognitive functions that generate meaning and project them onto events is defective. then conceptualization has diminished capacity. or if their intellectual development becomes arrested at a premature conceptual stage. If the perceptual faculties are faulty. some children are slow or not capable of apprehending meaning. or if their memory is disturbed. then the person may have a deficiency in manipulating abstract symbols like words and iconic pictures. Developmentally. plan and intend. All sentient creatures have the ability to abstract meaning from perceived events. Even in properly developed adults. and most have the ability to create new meanings constructed from conceptual subunits that are not immediately triggered by a perception. the baby learns to associate the feeling of being hungry with their mother’s nipple as the solution to their disturbing feeling. The ability to transform these concepts in a logically meaningful way can also be hindered or haywire. Most of the early meanings are non-linguistic associations of one memory event with others. A priori glitches in brain function can hinder the process of acquiring the conceptual repertoire of information necessary to relate together. Concepts are units and subunits of meaning that can be unavailable to awareness for a priori reasons.

and can thus reason perfectly well. or from a conclusion into a series of propositions. and that we are completely logical. The transformations we logically employ may be logically consistent. but that does not make the conclusions that we reach true. “all” or “none”. To believe or expect that a meaning be extended in time and space. Overgeneralization extends the boundary of a concept’s meaning beyond the truthful boundary. 2 0 3 The cognition becomes distorted because the expectation schemata is beyond the object’s . We define our own logic and within our own logic. The way we come to conclusion from a series of premises follows our own logic and the logic itself may lead to cognitive distortions. This refraction is the very distortion that awareness gets when meaning comes filtered through our sensations. The concept will not be true for all the circumstances that it could be true in. in substance or mind in way related to the instant is overgeneralization. some people have the cognitive tendency to over-generalize. We often expect that our new cognitions are somehow related to the old and that the future cognitions will be like these now. The spectrum of cognitive distortions is vast and plentiful weaved into everyone’s reasoning. we are probably generalizing. There are many styles of overgeneralization. some of which are more common than others and some of which more dysfunctional. When we use terms like “always”. Cognitive distortions describe the type of weighted attachments we levy on our insight. Words simply reflect concepts that reflect meanings that reflect insights. Many weighted attachments come along the way. We might belief that we know the truth. “We all…” is a good example. we may be consistent. potential.into a conclusion. “never”. feelings. Reason transforms a series of premises into a conclusion. Every reasoning has a logic that associates a transformation function from one premise to the next. then we are probably over-generalizing. perceptions. For example. Logic is the condition of associative transformation and as we pointed out earlier when discussing fallacy and bias. and thoughts. We all over-generalize. “If this is happening now. many people’s logic is quite illogical. If these attachments are especially negative then they carry a heavy burden for that person. all this reflecting leads to some refraction when we finally get to our direct comprehension of the meaning. Even this statement. 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.

by their very nature. “All-or-nothing thinking” disregards the gradient and focuses on the poles of the quality. Abstract conceptual entities are the network of relations of abstracted qualities that become a meaning. Or too minimal an expectation. in that it amplifies the meaning beyond the scope of the real meaning. The qualia themselves are immediately experienced or are memories of the experience. 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. Real meaning can represent any normed-standard of meaning as defined in words. Sometimes these distortions become heavily weaved into the routine cognitive styles of certain people. Sometimes we minimize the odds of an event. Perceptions and conceptions. but also for our conceptions. The experience of quality is a balance between the polar opposite qualities. or a pathological habit of . The field of awareness has the ability to represent and transform abstract qualities. Magnification is a form of catastrophizing. replicating an anolog or proposition of the experience of the qualia. Our expectation field tendencies influence the future field potential evaluation of similarly categorized events and this may be inappropriately too grand an expectation. an impression of the group of qualities and the transformations. Another overgeneralization style of cognitive distortion is the tendency to see a graded event in terms of black or white. Abarognosis is the inability to recognize the weight of a handled object. One event is generalized to many events and over amplified in their value implication. The metric itself becomes a skewed measuring stick as we apply it to our reality. despite evidence strongly in favor of otherwise. We need to 2 0 4 A one-time gig.Magnification and minimization are two types of overgeneralizations. The meaning is the qualities as a whole. The conceptual matrix carries the potential for our field of awareness to be influenced in a certain qualitative and quantitative way. This can occur not just for our tactile sense of perception. Events do not fit perfectly into our conceptual maps. The conceptual standards we set for events need to have flexibility and forgiveness and some degree of accuracy of weight. The dysfunction from these distortions can be acute or chronically recurrent. “Real meaning” gets us deep into an epistemological debate. We project metrics upon the qualitative polarity that are distorted by our egoic influences. are fuzzy. or as conceptual matrix experienced as a meaning. transformation.

This can cause a cascade of negative feelings and thoughts and behaviors attached to the negative cognition. This is a bias of conceptual transformation in the predetermined direction set by either intentional or subconscious rules. the current context. Healthy cognitive styles require that the mental filters have good transformative techniques searching. We all develop styles of mental filtering that pre-selects the conceptual qualitative information that goes in and out of cognition. like perceptions. consider the presented Concepts. Cognitive distortions often arise from the result of distorting conditions set on the “mental filters”. Overgeneralizations like all-or-nothing thinking. They too have distorted qualitative cognitive conception filtering their transformations to behold only the positive qualities. Sometimes this sense is more accurate. are presented to awareness. The routine pattern can be dysfunctional. Human’s do gain the skill in perceiving a sense of what the other person is experiencing. Some people skew the world by disqualifying the negative and super-inflating the positive. Some over-generalizers have a special knack of “disqualifying the positive” and focusing on the negative aspects of a conceptual implication. but it is still a 2 0 5 . churning out conclusions that are not true. Mental filtering sets the control reference points to call the attention and offers a routine transformation pattern for similarly classified events. we process information about events. Another category of cognitive distortions are those conceptualization processes that “jump to conclusions”. Conceptual abarognosis is the inability to accurately weight the meaning (conceptual mass) of experiential events. We become good at guessing what is on another person’s mind. This requires weighting memories from the past. By pre-selecting conditions for the filters.learn how to skillfully measure the weight of our perceived events. This “mind-reading” can be a genuine skill or terribly inaccurate. conceptual experiences and respond. the tendency to under or over estimate the weight of conceived events. and the potentials for the future. Mental filtering is a cognitive skill that allows awareness to alarm which information is important for us to executively attend to. or that are dysphoric. Often mind reading is a projecting of our own subconscious conceptions onto another’s. The qualitative conceptual evaluation is filtered to include primarily the negative implications of the event. sorting and selecting conceptual information. People point their reasoning as to why the negative aspect of the event did or may occur. magnification and minimization are three examples of conceptual dysbarognosis.

but in some. but not in the way that most mind-readers believe. In a way. even though they may believe it to be accurate. They will use language and bodily gestures believing that the animal understands their intended conceptions. They might assume it to be natural that we all know what we each mean when we say and do what we do. Yet we project our conceptual world onto the other species. This lives on in us all. We do not gain privy to another person’s thoughts directly. the animal can. know how to communicate conceptually with nonhuman creatures. this distorts pathologically. we do get a sense of the other person’s thoughts and feelings. like it is in humanity from our ancestors. their mind reading ability is especially distorted. Yet. People also project onto inanimate objects and events conceptual properties. they may consistently project their own conceptions into other people’s private space and these mis-conconceptions may be very disruptive for the experiential field. we can’t experience other people’s experience. for example. we will assume. have no clue what other beings are experiencing. Most animals seem oblivious to our style of cognition. Mostly because. In some people. It get far more bizarre than that. and projection are all evident in our adulthood from our childhood. This is a potential fact that for now. These other intelligent creatures have a style of experiential conceptualization that would be unrecognizable to us with our human conceptions. Horse whisperers and dog trainers. This is a common and obvious projection of our experience inappropriately outward. Mind reading is most obvious when observing people communicating with nonhuman creatures. The objects may have personal names and even projected personalities. Play is different 2 0 6 .projection of our perceived impressions onto the actual events that the other person is experiencing. Superstitions. distorted mid readers do not even realize they are doing it. Most of us. Most of the time. 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 of the time. 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. ritual behavior. but through impressions that we can perceived. Kids make a game with dolls and imaginary persons.

and they see within this negativity of foregone conclusion. This can lead to jumping to conclusion problems. Sometimes we attach one cognitive process with another. The attachment becomes the conditioning gear that turns present events with a certain strength and direction. We can learn to use our words wisely. Labeling need not be bad. But because their cognition is tuned in this way. their move towards what they see and know. “This sucks” thinks the teenager. then these feelings arise with it. For example. Our words guide the conceptions we entertain. and the prophesy comes into becoming. Once this conception arises. 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. Healthy fortune telling helps one to see the dangers ahead to be avoided wisely and the opportunities to a better way. We learn good and bad habits of learning in any particular endeavor we are involved with.too. labeling can begin a negative direction that disrupts the field tendencies. Another jumping to conclusion style is “fortune telling”. Our likewise. A perception can trigger a type of feeling. the tendency to frame our experience in the light of a positive or negative future event. Learning capacity is about these inter-dimensional relationships and 2 0 7 . 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. clumsy and immature fields. These cross-dimensional relationships of conditioned attachments are an important part of how we learn. certain feelings are attached to certain conceptions of events. a conception can stir a feeling. “Labeling” is the tendency to cognitively distort experience in this way of semantically inducing a name. we learn to attach value and meaning onto objects and events. Many people assume that their lot will term out bad as if it already has happened. Labeling jumps us to conclusion in an impulsive way that can be constructive or destructive. but in untrained. than reality. Unhealthy fortune telling seeds the mind with a potential for foregone conclusion. a type of feeling can trigger a memory image. Over time. 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. and expecting the event to be contained within the meaning matrix of that name. to guide us to the opportunity of maximum congruency with truth and value. All the parts of cognition are tied with the other parts of our experience through awareness.

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. Our “shoulds and shouldn’ts” become weaved into our very conceptual field itself. 2 0 8 . but it does not help it gain truth. Once we have a sense of rightness. we have crossed the line into projective dysfunction. when in fact other factors are the cause. which is our conceptual field imbued with a egoic standard of moral norm. Some people assume that because they have such strong feelings about a concept. Others routinely blame others for the very problems that they themselves have indeed primarily cause. The strength of their feelings is confused with truth. these field tendencies can drift us to steer in the wrong direction. the we have a control reference point for moral control. and seek to move qualitatively forward then this weaves into our current field tendencies. When we blame others for our own intentional or karmic tendencies. Our conviction is also different than truth. Another emotional reasoning cognitive distortion style is to reflexively project blame in a certain direction. Some people routinely blame themselves for many events. that the concept must be true. People sometimes grow to believe that they know the right way. Conceived objects. “Emotional reasoning” is the tendency to weigh the strength of an argument by the feelings that each premise provokes. We feel an obligation once the object is perceived within the moral field. Reasoning with our emotional feelings may help an argument gain validity. This particular cognitive distortion has frustrated many marriages. When utilized healthily. Even if they do not know the truth. If we accept the role we play in planning and fulfilling our own destiny and the influence we have on others. Unfortunately. This sense can also become skewed when we project our own standards and norms onto another person. we use this moral sense to align our conceptions to encourage true and valuable conclusions both ourselves and in others. feelings and truth are two different subjects.redirections. Feelings get triggered because of past conditions and because of our encouragement. like perceptions. This “personalization” is a self-defeating pattern of accepting blame. We become morally obligated to pursue or avoid or stay neutral. Although their may be correlated. they have a sense of truth that guide every concept and evaluation as a sense of rightness. Sometimes our conditioning leads to untruthful and dysphoric conclusions. become objects in a moral field.

even when the phrase is silently said to 2 0 9 . It is a distortion to believe that other experiential fields “should” behave the same as our own. wisdom is the ability to have and use accurate and deep thoughts. Wisdom is hard to secure without the proper dose of discipline in accord with the proper principles. When this becomes distorted and distracting to the point of not being able to focus and direct the mind. and should allow people to be attached to their own fields. A conceptual event is usually an analog image or semantic symbol used as premises induced in logical relation to the conclusion. and to free associate creatively. Worry is a common human conceptual pattern that includes internal dialoging with content that leads the awareness into feelings that are dysphoric. Free association is how we let the subconscious impressions guide our conscious experience.Their egoic and dharmic truths and values are aligned with their experience. “Shoulds” are biased by the egoic field they are attached to. that becomes the premise for the next argument. Cultivating thinking patterns that conditionally attach dysphoric field states to them is a common example of conceptual foolishness. Sometimes certain conditions exist when the person. Worry is a case in point. Each of us has the ability to think rationally according to our own rules of reason. Conceptual foolishness is the transformation of our thoughts and reasonings in ways that are deceptive or disruptive on our or another’s field states. When someone projects their egoic conceptual metrics on another and expect that they “should” act or believe accordingly. A semantic phrase has the ability to precipitate a conditioned feeling. [cognitive distortions and clarities] Thoughts are the progression of events on the conceptual fields of awareness. Worry is the result of astral attachments onto conceptual objects. Accurate and deep insight is a result of wisdom. Though can also be “free associative” creating moving from one meaning to the next to the next. in logical relation. then its starts becoming disturbing to the fields of awareness involved. like just before sleep. can develop into big problems. In terms of our conceptualizations. In certain hypnogognic states. like manics. The disrupted field state is encouraged by the words repeated in the dialog which provoke certain feelings. has an overwhelming pressure to have a “flight of ideas” and one thought associates with the next. purposely not disciplining the current. Not all thought is directly reasonable. we freely associate from one flow of experience to the next.

they mean what we intend them to mean. Pure word deafness is the inability to hear the spoken word (without other hearing deficits). public speakers. Paraphasia is the inappropriate substitution of letters. By relating words through syntactic rules. stupidity is the lack of intelligence. The concluded meaning is inferred by the words and their related order. Dyslexia is the difficulty in reading language. syllables of whole words. read and write language. Learning concerns the ability to comprehend and express language as the mode of transference of meaning. Any glitch in the language processes will deflect the meaning from being represented. constructive and true. Dysprosody is the inappropriate application of rhythm. Conceptual foolishness is the continual encouragement of dysfunctional patterns that continue to add to our present despair.ourselves. Words mean something. problems in linguistically mapping meanings in ways that are . Some people develop poor enunciation and pronunciation of words due to physical or emotional concerns. but can still speak. teachers often can develop an exceptional skill at communicating ideas through language. we can generate further. that unity we represent by a word. foolishness is the lack of wisdom. Receptive aphasias are the inability to understand spoken or written language. Writers. People are masters of these perpetuations. some people are especially experientially talented with language in precisely the opposite way of these deficiencies. Expressive aphasias are the inability to speak or write language. more complex meanings. and to others. All these language disorders can effect the thought processes. Agramatism is a type of expressive aphasia where there is an inability to correctly apply the rules of grammar to language. Likewise. Ignorance is the lack of knowledge. Thoughts are partly experienced by the language that we use. A comprehended meaning is expected socially to be modeled through language. especially to ourselves. Aphasia is a the inability to comprehend or express language. Anomia is the inability to name objects. inflexion and stress onto sentences. The group of qualities or transformations are the meaning conceived from the related qualities. Language is a representation system that allows awareness to abstractly transform discrete objects of meaning. The goal of language is to communicate 2 1 0 Some thought disorders are related to language disorders. Propositions allow a group of qualities to be considered as a discrete unity.

Some are descriptive. Each of us infer meaning onto words. They are 2 1 1 The meaning can be mapped from one person to another. A is related to B in a way that is similar to the way that B is mapped to C. Not all sentences are designed to speak the truth. as well as the devil’s trident in that they can pierce a heart with love or hatred. Searching for cognitive coherency. Words are a way to clump and mold meaning. as well as all the other clues. but it can be estimated from our remembered experience with the words. We infer the intended meaning of the words in context of the preceding conceived meanings of previous words. We project meaning onto the perceived words as our conception of those words. How we use our words determine most of our language problems and skills. “Similar” means that both A and C share similar qualities. We can use words to encourage more value and more meaning. then the words loose their intended meaning. Words are the arrow of the cupid’s love. or explanative. The literal meaning is never known even if an explicit definition is precisely given. though never for sure. Spoken language is a system of transforming units of meaning requiring an interpersonal isomorphism. Sentences contain within them the intended meaning of the speaker. Metaphor is the analogical mapping of A to B in a way that is similar to the mapping C to D. but if we get too creative. the meaning can also be mapped from one domain of . Inference is required in all language or analogical communication. Words can be used kindly or with anger. Meaning is the conceptual qualia related and transformable. The tone of our words determined the strength and direction of the intent of those words. awareness to another. using metaphor as a way of relating one type of meaning through another. The goal of language is to map meaning from one domain to another. These other sentences often are analogical.meaning. some qualities are equivalent and some are different. We can be creative with words and their rules. as well as the actual effect on the listener. The intended meaning is known within a certain degree of confidence given each circumstance. we have a certain degree of conviction of our comprehension of the words as isomorphic with the intentional meaning of the speaker. Even our own words to ourselves are dependent our interpretative meaning and emotional/memory attachment. our we can be destructive and harming by our words. others are demonstrative. Interpersonal isomorphism is the cross personal domain mapping of congruent meanings between different people.

The capacity of our intelligence is the measure of our capabilities to recognize and transform the meaning and value of the objects we encounter. A dogma is a creed that expects faith in the truth of the principles and related beliefs. Belief is the confidence that a proposition is true or valuable as conceived. As we mature. include a restricted capacity in this same way. within themselves. we learn to directly comprehend meaning from a metaphorical group of symbols. The transformational abilities themselves can be aimed in immoral and unethical directions. 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. 2 1 2 .similar in the way that the metaphor intends. creeds and dogmas have a long history of being examples of conceptual intelligence gone deviant. Certain mental challenges have difficulty in comprehending the meaning of metaphors and in conceptually blending new metaphors. severe eccentricity. An idea or set of ideas is usually at the seed of a belief. We will address this more in the section on volitional deviations. Intellectual capacity is the amount transformational ability and volume of qualitative information transformable. Beliefs. or behaviors. also believe things that are not true. Sometimes intelligence can be used in a way that is deceptive or harmful. abstract free. A creed is a set of beliefs that relate through a unifying principle. what the metaphor means. we can infer the meaning form the similarity transformations applied to the identity matrix of the conceptions analogized. Intelligence is partly a measure of the ability to relate previously unrecognized relationships between objects. We learn the meaning of metaphors by asking others more experienced. Thought disorders. People. words. psychosis and schizophrenia are often filled with delusional beliefs. we believe an idea to be worthy of believing in. With experience. since they often remain locked in concrete conceptualizations. here we will focus of the use of concepts. conceptually (not behaviorally). The same with idioms. like sociopathy. Social groups often promote a dogma required for conviction. often despite evidence of potential delusion. A fundamentally primary trait of mental retardation becomes this particular Many genetic and developmental and aging problems inability to understand and express metaphors. Some conceptual processes require sub-processes of transformation to allow a recognition or comprehension. Eventually idioms and metaphors are processed directly as a unit of meaning.

as moral targets. We have had many a moral disappointment on stubborn. As we mature. until a more truth congruent belief takes over. Many cognitive disorders find their origin in misbelieve.An attitude is the feeling of conviction that we project upon a belief. Beliefs. The ability to have truthful and profound attitudes and beliefs that are very valuable is a skill that some develop well and some lack. encouraging or 2 1 3 . setting the core conceptual framework for morality. believes can also misguide us from meaning and value. Beliefs are used as seeds of volitional motivation. Humans hold and let go of beliefs with a long story to tell. is one of the great human mysteries. Developmentally. The ability to solve problems is based on inference. we develop learning strategies that perform the cued inference functions. Awareness develops a level of enthusiasm for strategically approaching certain recognized types of problems. as is any evaluation of equivalence relation. Why we continue to believe the conceptions that we are familiar with despite great evidence to the contrary. Beliefs are sorted and selected over the years to develop into the web of beliefs that adults have. Learning is the conceptual mapping of a recognized meaning from a representation. can guide discipline in a worthy direction. Beliefs are defined by eigenvectors of the belief matrix. conceptual and perceptual qualities that attract or repel our attention. or dislike or are neutral to a conceptual comprehension and this is the attitude towards that meaning. However. An attitude is a conceptual “feeling”. These eigenvectors are the fundamental. [Types of Delusions] Comprehension Skills and Problems Inference is a common intelligent transformational ability that allows us to relate serial phenomenon into correspondence. attachment and conviction. blinded and foolish paths. accurate or inaccurate. our feeling about a particular belief. Our ability to believe confidently is based on our repertoire of metrics that we use to measure the truth. Lack of curiosity and enthusiasm for learning are major learning disabilities. We like. We have all been misguided because our beliefs were delusional. we have primitive beliefs that are based on concrete evaluations of this moment’s perceptions and conceptions. beliefs develop into more abstract comprehensions of believability. Developmentally. believed. Learning strategies can be weak or strong. Beliefs become the normed standard of truth. profound or shallow.

and our current capacity and inductive forces. Insight is the appreciation of the eigenvalues of these egoic matrices. The appreciated qualities of the object is a collection of quale and qualia. awareness directly sees the apparent value and meaning. Every object has relationship with other objects. Intuition is the insight into the relationship of all the experiential birds and all sentient life forms have an insightful ability to weigh the values of the 2 1 4 .disappointing. Awareness itself has a degree of insight into what things are “worth” and what they “mean”. and social values and meanings need to be weighed in context with each other. Usually these low enthusiasm strategies are based on the inherently weak and deficient a priori areas of being. Shame is the internal sense of moral deviation and embarrassment is the feeling resulting from social recognition of moral deviation. These lead to poor performance in a social environment. temporal. Some people have especially low enthusiasm for certain learning strategies. often leading to shame and embarrassment. Heuristically. Avoidance of shame and embarrassment are often reasons for either overcompensation of skills or skill avoidance. Intuition. Comprehension is the result of our insights. Our insight into the relationships of quality matrices transforms through further experience. pragmatic. experiential evidence at hand and comes to a pragmatic or idealistic conclusion. memories of past experiences. Intuition allows for complicated relationships to be understood as a whole process and represented as the direct insight into that evaluative gestalt. scene or event. The qualia are the eigenvectored qualities. The spatial. Insight weighs all the Bugs. also called comprehension. The eigenvalue is the quantity of that particular quality present. egoic. Much of the very wisdom of experience is embodied in the evaluation capabilities of awareness. we learn how to learn and develop both conditioned and intended learning strategies. We develop many strategies for many occasions. After considering the perceptive and conceptive values and meanings. Comprehension is a result of the insight that lends awareness the sense of value and truth. The conclusion of the intuition is the insight into the potential value and meaning of an object. is the evaluative aspect of awareness that judges value and meaning. and our skill is varied since we can only gain skill in so much. considerations. These insights are usually framed by awareness through the bases presented by the qualitative eigenvectors of the egoic identity matrices .

Without insight as to the “proper way”. temporal and considerations of avoiding hindrances. Humans.circumstances at hand. as many levels of depths. The geodesic is a pursuit path that needs insight to guide the way. social. the more insightfully . the more ignorant. the more intelligent. Images. also have the ability to simply consider scenarios as if they could or did happen. The experiential geodesic might include encouraging the necessary ideas. this insight is only so insightful. Humans have the capacity to comprehend. this object is a 2 1 5 Humans seem bounded in our intelligence to the extension of our insight. for that matter a extraception or intraception. memories. at least. and attitudes. and easily obstructed. sounds. awareness is driven in direction from needs and impulsions and compulsions. “This may be the marble that I lost last winter. but a degree of belief in that truth. The more insightful. spatial. as human understanding. Humans observe and speculate about possibilities and observe and reconsider. applying strong and focused discipline. it looked like a marble. Based on my past experience and my evaluation of the present. Insight is the necessary guide for goal fulfillment. From a distance in dark light. Humans can contemplate potential scenarios. We comprehend the symbolic intentions and patterns of the social and physical world. blinded. but it is our golden compass. as well as the pragmatic personal. We can comprehend a perception. A compass does not guarantee safe passage. or as. Deep and “sure” insight is not necessarily the truth and it surely it may not lead us to more value. Even though insight lends us our some of our deepest truths. We comprehend conceptions and the conclusions of the transformations of their representations. This empirical. Every evaluation has a fuzzy confidence level that is apperceived by awareness. being fulfilled by the event. beliefs. We can comprehend at every level of experience. Comprehension. hypothetico-deductive method is an ancient experiential technique used by humans. Insight even in its finitude. Confidence is not a degree of truth. is the cognitive capacity to gain a degree of insight into the value and meaning of the event. words. conceptions. but this comprehension is not the same as “fully knowing the truth and meaning of the event”. to consider potential results. can be virtually manipulated as if they were real. emotional tags. but may lead us to our destination more confidently. All problems have an experiential geodesic defining the shortest path from the present until the solution.

they have a degree of untruthfulness about them. Space and time take on characteristics weighted by the glamour of the momentary event. Experiential time can go faster or slower. that is. 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. “Really is” may be measured by a subjective or objective metric. Glamour is what makes a movie star actress look so gorgeous. Experiential distance is very relative to our attention. Glamours have a degree of illusion. A glamour is the attractive or repulsive sense that we perceive/conceive as part of the object itself. Kind of like a “photoshopped” picture is not a accurate mapping of the original. Insight is warped by the glamour of our past tendencies projected onto the scene. ” Experiential confidence levels of truthfulness and value change moment to moment yet our insight into the truthfulness is our most accurate compass. availability and frustrations (permeability and resistance) projected as the glamoured value.grape. All the qualities attended to any object. Insight is a measure of the luminosity of awareness itself. Glamour distorts an object to appear more or less valuable than it really is. conceptualizes and evaluates the object. identifies. 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. A glamour is to value. perception and conception. The mapping is transformed to look a little better or worse. Objects take on qualities not just from the intrinsic qualities of the object or just from the environmental light. we evaluate them in the light of the glamour reflected off. Objects are imbued with the glamour projected onto it. Her features and our projections creates the glamorous shine in her eyes. desire. This is apparent in the insight itself. what illusion is to truth. Our relative insight is glamourized by the charge of the object. They are brightened by the interpolation of the multi-dimensional consideration of the object. Awareness attends. Humans are especially good at creating glamours. If we need or want that object the object appears different. Experiential insight is relative 2 1 6 . The image qualities are amplified in proportion to the need. Awareness shines the light on objects through attention. but also from the attached tendencies and conditionings impulsing an egoic meaning or value charge onto that object from previous consideration. When we look at objects and events.

Attitudes are a type of conceptual glamour. Greed and covet. we take on characteristics we admire. A parent can look at a child and see more obviously the glamours that they are prey to. [common glamours] All elementary school teachers know this and use glamour to create an atmosphere conducive to learning. Bad habits are also learned as an adoring child witnesses the way parents are. Borderline are examples of traits that are seeded around a glamour. If they happen to look like Marilynn. find their origin in a glamour. Attitudes can also encourage our perception and conceptions to learn. the glamours of the parents distracts them away from their eternal mission to consistently keep the child on track. that feel good to bring back to our awareness. A parent’s role is to guide a child away from the glamours. Of course. pride to name a few. lust. illusions and delusions by “reality checking” the child. Belief and conviction can especially shade the glasses to behold the world with that attitude. We see the world through our glamoured colored glasses. confusing the parents glamours for their aspirations. 2 1 7 . Attitudes can turn us away from opportunities of insight. Objects are imprinted by their strength of impact and the quality of that impact. Humans use glamour to help them to acquire the qualities of people they adore. Learning is attitude and mood dependent. our will. Our people encouraging the glamour may also provoke its development. jealousy. our opportunities. Parents hope their children will see with truthful insights and righteous values. delusions and illusions that come with them. a charge that is projected onto the conceived object based on preconceived notion. By emulating our respected elders. Play and acting are ways to use glamour to make a conceptual point. Many human ailments are related to the glamours that color our insight. then this may reinforce that glamour. Histrionic. Some people develop traits that exploit glamour.to our capacities. siblings and friends. Personality disorders like the Narcissistic. Trait development is highly dependent on glamour to motivate us. The admiration is based on the glamoured insight that the being has at that moment upon appreciating their peer. by the narrowing of the consideration to domains within the belief. Some person may believe that if they look more like Marilynn Monroe. then they would be gorgeous. We tend to remember things that we want to remember. and the glamours. Glamour skews our desire to learn by those subject we consider important or not important to learn.

Alertness is the immediate capacity of mindfulness available to the moment. Insight needs alertness as the magnifier of the luminosity of awareness. We become more alert as we have more capacity for paying attention to more details of qualities and their causal relations. Difficulty with alertness effect our comprehension and understanding of events. Alert means ready for attention. despite it being distorted. the attendibility potential. Comprehension tends to lubricate experience to flow less turbulently and with less experiential resistances. creeds and dogmas often shine a glamour to urge the awareness to belief as such. but also as a viscosity and flow. Insight seems to change the viscosity of experiential flow as we choose opportunities that are more permeable in their manifestation potential. The degree of alertness can be affected by many factors. Proper cognitive functioning for awake humans includes the awareness to maintain alertness. Alertness is the degree of awakeness. insights and comprehensions.Group glamours are especially common as people tend to prefer to aggregate with those who share similarly conceived glamours. that is. This has a large influence on our evaluative functions. Awareness is alert to the degree that it comprehends the value and meaning of the momentary events. more effortlessly. Unconsciousness is the state of being that excludes any sense of alertness. Alertness is measure of our sense of “what’s going on”. along its experiential geodesic. Insight tends to clear the path of experience to flow more gracefully. drugs and toxic exposure. delirium. Insight is sensed not just as an opacity/translucency. Fully unconscious is the state of not knowing what is going on. insight and comprehension is not possible without a sense of awakeness and alertness (assuming being awake in a dream is awake). Groups adhering around a core belief are prone to the glamours associated with that belief. Insight allows us to steer our willful rudder down our path with minimal disturbance and maximum fulfillment. Attention challenges and distractions. dementia. [Common Group Glamours] Insight and comprehension are correlated with our degree of awakeness and alertness. narcolepsy and overtiredness. 2 1 8 . Though someone can be very alert and awake and have very poor comprehension. and a retarded degree of cultivation of alertness can influence the present state of alertness. Since beliefs are often glamourized.

dulling our insight. Alertness. writing. as we become aged. In our youth. This does not happen over night. the will agent manifests through will-power. memory. Indeed. children with insightful difficulties are often learning challenged. calculating. it take years of experience. Any memory problem will through a glitch in the comprehension capacity by skewing the available choices of reference for truth and value standards. The ability to tune in undistorted and clear from untruthful insights is a valuable tool for humans. Memory allows the awareness to stay on a targeted tract. long term and short term memory capacities are diminished. Sometimes the children have trouble perceiving of conceiving the model. discernment. and effort all play a role in the ability of awareness to comprehend its field states. scenario and problems solving comprehension problems] Volitional Skills and Problems Insight is a function of will-agency. clarity. [reading. Once comprehended. Will-power is a measure of the directed effort awareness manifests. 2 1 9 . working. Even though insight occurs in the moment of apprehension. As all non-conditioned learning requires some degree of healthy insight. 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. and through degenerative neurological conditions. to sharpen the insight into reasonable accurate truths and values. Insight requires the complicated consideration of many objects transforming over time. Comprehension requires the memory of associated quality matrices as the egoic exemplar or prototype for recognition and conceptualization. Comprehension is the effective mapping of the meaning/value of one event onto a similarly identified event. attention and recurrent mindfulness. encouragement. insight needs a working memory to remind awareness of the previous relations. Working memory is necessary for alertness and insight to work with effective sharpness and precision. great capacity and skill.Insight faculties have a sharpness and dullness to them that focuses in on the truthfulness or value of the object or events witnessed. Low intelligence is a reflection of the poor capacity to comprehend the causal and weighted relations of the transforming qualities presented to experience. Some kids suffer greatly by their dullness of poor insight and incomprehension. and sometime the model is presented askewed.

The force impact of the past choices onto our present tendencies of choosing is our volitional karma. reprimanded by our elders. vector with a magnitude as well as a direction. As our bodily. Voltage is equivalent to the directed effort. fluctuated by our brain and body chemicals. Awareness is volitional and transformative. awareness also has the ability to direct potential capacities. the will becomes stronger and more influential. We do experience the ability to make a decision amongst our conceptions in a comprehended event.Power is the successful moving of experience by effort. that is states awareness over time. exactly. conceptive. provoked by our peers. awareness develops the tendencies to choose with certain transformative biases. My intention to move my finger was actuated. Just as awareness has the ability to perceive. all these too influence the way we become. We intend a conceived result. As such. I decide to lift my finger. P=VI . and Flow is equivalent to The direction of the effort is the goal of the intention. Awareness has the executive function capacity that includes the ability to decide on a motivated course of action. My awareness observes that my finger moves. The immature volitional tendencies develop parallel with our infantile disposition and temperament. does awareness implement a change is a great mystery. perceptive. The intentions of an aware being are a very potent influence of the future tendencies of that person. can reach into and transform many other spaces of our being. How. 2 2 0 . Normal development is full of volitional milestones. alert awareness motivates the intraceptive faculties. The space of volition. comprehensive abilities parallel the maturity of our manifestation capacities. to conceive. We are impulsed by our drives. and environmental pressures prevail. and comprehensive capacities mature. Even if “locked” into a full-body paralysis. Power is equal to voltage times flow. This willful influence can be a blessing and a curse. Will power is the ability to intentionally move our experience. as an essential accessible part of awareness. Every experiential dimension is volitionally accessible in some way to most people. Our primary tool for implementing change is our choice with the effort of that choice to manifest an intended change. Effort is directed towards a comprehension of a potential future event. and move it. These milestones are based on the other necessary developmental milestones maturation. opportunities come and go. to comprehend. Effort is a The maturity of our experience. Infantile choices are pressured greatly by our chemistry. to decide on a movement.

The early concepts are analogical images that memory brings fuzzily back on cue. Some infant’s bodies are move available to volition than others. [sensorimotor developmental milestones] Theses developmental milestones are evidences of the child taking grip on its vehicles and learning to drive. who comprehends so little. It can reach out almost right from the get go. ways. The infant learns to gain better control reaching predictable milestones on the developmental path. The skill of choosing wisely is far off for the infant. it can turn its head and eyes to have a better view. The first developmental stage of intention is to tune into and explore the body and the environment. This volitional-kinetic ability provides the basis for further abilities of cognitive development. The child learns in a very concrete way. but escorts the young child into volition. reflex. at least. The early months deal primarily with vegetative and intellectual-faculty maturation. This is reinforced by the educating parents. and dispositional tendencies drive the infant along. reactive and accommodating creature. Reaction. “Look. a doggie”. The early childhood volitional mappings are physical and etheric dealing with the issues of bodily sustenance and need. This are concrete objects that transform in reliable and impactful Some the child realizes that the other creatures in its sphere use symbolic Memory presents to awareness a symbolic tag representative ways to communicate a meaning. how the world works. especially words. These words pop into mind when an object is presented. The first objects of volition in the young child are the body and perceivable environment. It takes a while for the child to develop the skills to move its body. Choice comes early on as the infant realizes that it can move and determine a change. The ability of the infant to actuate it’s own bodily mechanisms is guided and encouraged by the elders. can represent objects. of the object as a goal for the infant. This sensori-motor phase continues forever in the awake life of the being. sometimes very young. at first. The child learns the laws of physics by watching what physical objects do. Ignorance and drives and lack of resource and skill move the infant as a more passive. 2 2 1 . the infant recognizes that sounds. Sometime in the first year.genes and drives. Every healthy infant can already move its own body when it comes into the world.

The infant begins to see the difference between its own bodily perceptions and the world. At first. the infant makes a topological distinction between experiential spaces. Traits occur on all the dimensions of experience that allow volition. We eventually learn to 2 2 2 . This is natural in early childhood when object permanence is momentary. An infant can scan the room for his mother and cue his mother to attend to him. The child watches the symbolic actions of other’s behavior as series of relationships that have meaning. This sets up a frustration and flow in the endeavor. the choice is met with worldly resistance and permeability. the behavior memories are very concrete. Later. Sometimes a goal of a choice is not clear. Our insecurity wobbles our choice by the influence of doubt. the reactive tendency of the person. These traits are called vices. curiosity. Traits are the thematic patterns of volition that develop into a being. these soon develop into primitive concepts. or retreat and not try. bravery and want. Humans are vastly creative in their virtues and vices. This re-directional tendency is dependent on the nature of the identified object. not knowing why or where to choose. and then reapply force. change direction. The eyes of awareness looks out but has little control over its physical and conceptual world. That pattern becomes more obvious and gets represented by a memory coming to mind on cue of similarly recognized identity. The will can wander haphazardly amongst its opportunities. The perception itself is the primitive conception with a pattern of relationship already developing. Traits are a conceptual categorization of the intentional styles that a being develops. The person can respond with moving forward in the same direction harder or easier. choosing the more immediate over the distant fulfillment. The will can also be shortsighted in its goals. A trait is a name for a pattern of choosing and effort that set a pattern for manifestation. further insight and volition. This is based on insight. When a person chooses. The tendency to be motivated healthily or unhealthily is a primary influence on that person’s health. imagination and the boundaries of the spaces of experience. Every decision builds or weakens our security. Virtues are traits that are harmonizing and realistic. The confidence of the intended direction and the skepticism play a role in the response. Some traits that people develop are especially dysphoric and deceitful. dreams.The early infant confuses the world. Wisdom develops through the cultivation of virtues and the control of vices.

farsighted. Distance and direction can be wiggled by the bee in the hive. The choosing style may involve many steps. We must learn how to resist our urges and impulses and how to pursue more appropriate strategies. They are also good at displaying meaningful behavior. Their behavior. Sophisticated volitional goals are extended over time and space and are based more abstract. A dog might get up and go scratch at the door. like a volitional fingerprint of choosing tendencies. may choose to pursue more perceptual goals. to a creative. shortsighted and clumsy choosing style. alternative strategies for manifesting. Our goals become sub-goals of subgoals. and a level of looseness. idealized principles. Most sentient creatures are able to consider alternatives. is a volitional attempt to share perceptual or conceptual values and meaning. Birds chirp their songs and whales their chant. and immediately oriented in time and space. Somewhere in between there. these either escalate into functional or dysfunctional patterns. for example.hold off our immediate goals for more sophisticated goals. whereas a primitive volition is a one or two hit strategy. Some people more perceptually oriented. 2 2 3 . dogs wag their tail as a sign of affection and happiness. Volition can be persistent or haphazard. Each of us has a unique pattern. weak. their sound or visual display. Volitional styles have a level of tightness of control. we find our own volitional styles. This requires abstract conceptual tools to imagine a time-distant and worldlyresistant goal. they also have a level of frustration (stubbornness) and flexibility. This implies that the animal has volitional capacities. Volitional maturity goes from a free associative. Primitive volitional goals are perceptually based. This is a symbolic gesture implying a meaning and this requires an intentional awareness skilled at cue-ing our recognition in this meaningful way. right now”. Volition becomes more fixated in the dimensional frame of awareness most familiar to us. Behavior has meaning and animals are often very skilled at recognizing the meaning of behavior. These communication techniques are intentional behaviors to communicate a meaning. Smart animals have sophisticated communicational abilities that represent meaning. “Should I pee or poop right here. principled discipline. insightful. Overtime. Immaturely. concrete. choosing in line with the goal. we tend to choose amongst chooses presented to us in the perceptual spaces. requires the consideration of the results of doing so and a sense of potential other alternative strategies.

Social norms are not egoic norms unless they accepted by awareness as the norm. The domain of our volition expands as our capacity increases to move ourselves. dimension or sub-dimension specific. as witnessed in the atomic bombs. A child soon learns the consequences of ignoring the social consequences of intended mischief. some that are worth the trouble and some that are not. There become reasonable and unreasonable choices. the security and insecurity can have larger impact fed back onto the field. As we make more and bigger choices. Moral discipline may be experientially metriced by a social norm that becomes the egoic norm. Intelligence is the measure of our capacity to Intelligence can be apply our will to our faculties. The social rules line our path at almost every step. choices we could practically get away with. Choices that will get us into trouble. feelings. can all be signs of intelligent life or stupidity. Social rules and convention become weaved into our very conceptions of an event. and manifest an intended goal. constructive or destructive thoughts. or it can be calming. and apply our choices to more far reaching resources. Our volition has far bigger negative impact as well. The world feedbacks onto awareness the repercussions of our choices. lack of confidence breeds insecurity. In as much as we confidently believe the social norm to be true. The extent of our reach starts from a vegetative passive being in the womb. Our choices take place in the context of a social. Rules play in largely on the experiential geodesic. The volitional traits can cause a percussive turbulence onto the filed of awareness. our conviction guides our volition. Saving life or destroying life. or it can be inter-dimensional. economic and political world. but it is pragmatically restricted to those 2 2 4 . Social pressure and the resultant disturbance on our field hones our choices towards ones that are social plausible. Intelligence is a measure of the power to manifest a qualitative change. The path to an intentional goal must take into account not just the physical topography but also the social rules of that terrain. Rules and laws and threat of eternal hell can narrow our field of choices. Security reinforced lends to more security. Awareness The domain of volition is truly the range of all possible choices. We choose our battles and keep our choice in the domain of those that are worth the effort and consequences.We later learn to choose based on an abstract and more “universal” principles. out to the stars. hatred acts or loving kindness.

Awareness contains the impulse through a degree of restraint and a degree of harnessing the power of the impulse. The awareness weighs the rules that apply and acts according to its conceived way. or it can be a conceptual belief. Conceptual rules have a degree of application to any particularly similar circumstance. Compulsion is the urge to perform a behavior that will resolve the tension coming from breaking the rule.developmentally learns is own egoic norms in the light of the social and pragmatic considerations. Impulsion without control has 2 2 5 . Rules have to be applied to the moment at hand and the conditions of the rule may need interpretation. Every person is locked in experience ultimately to the egoic rules that seem the most right. Our capacities and field tendencies projected onto the perceived object influence the impulse to choose in a conditional way. it provides a lot of power that can be displaced into a sublimated manifestation. The rule is usually based on a habitual attachment to a conceptual seed of belief onto cued objects and events. Impulse doesn’t want to take no for an answer and moves with a disregard for social and physical restraints. Obsession is the continual impingement of rules invading awareness and threatening dire consequences if not obeyed. The nature of the seed of the obsession or compulsion can be a particular real object. In fact. because all circumstances will be different than the conditions encompassed by the rule. Awareness develops styles of dealing with the drives. 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. The strength of attachment to obeying or not obeying a rule or impulse. Impulsion is not necessarily bad. determines the stubbornness from being truly free to make an unfettered choice. Some people contain impulses by obeying rules that contain them. Experience is always looking for the congruence and incongruence of egoic and social norms and their rules of transformations. The physical and subconscious drives also impulse us to encourage or retard our own tendencies of attachment with an object. Note that the rule can be an egoic rule or a social rule. Choice with rules attached are bounded by those rules and are not truly free. Compulsion is the overwhelming sense of necessity to obey a rule. all rules will get experientially interpreted even if take “literally”. field tendencies.

Humans are immersed this battle from very early on. With conceptualization. Causal patterns are pointed out by the elders and labeled with words or behaviors. The strength and clarity and force of insight into the memory is about the previous perception. Consequences are a pain and pleasure result of reflexive response. The infant does know why they have to wait for their food when they want it right now. Early moral issues are nurtured directly by the parents and the child is kept safe and provided for. and cannot relate perceptions to consequences beyond the immediate sense of pleasure or pain. and the scene together. momentary. the memories can be compared and correlated for consequential similarity and difference and some causal patterns perceived can be recognized. Freedom and control wrestle out their battle in our personalities in the free pursuit of our desires and their consequences. children learn to encode rules through watching the consequences of actions. The young child needs to develop a sense of shame. pre-conceptual. The parent will respond to a way that will tag the hunger feeling. embarrassment and guilt to insure that the rules are tuned into auto-feedback control before a responsible parent will release some autonomy. The dispositional response to the hunger pains and the parents’ demeanor and clarity of intentions influence the conditioned responses into this young creature. are a matter of sensation and the consequences of that sensation. New similar objects are tainted with the memory of the consequence of previous experience. Good and bad. and by the words that encode the rules for proper conduct. Objects eventually become symbols for potentially perceived consequences. With maturity. and still later. objects take on symbolic meaning for the consequences they potentially hold. At this proto-conceptual stage. Early morality becomes self-centered. At first. the infant is barely forming conceptions. The reward and punishment is the immediate causal link of the perceived consequence. Soon. in early infancy.its consequences as well. the parental response. the infant is oblivious to social rules and is overwhelmed by physical restraints. objects become symbols for potential comprehended consequences. and based on immediate reward or punishment. The linguistic and behavioral signs get correlated with representative scenarios. 2 2 6 . objects become symbols for potential conceived consequences. With developing object permanence and more capacity at recognition.

A rule becomes black or white. The conscience is the group of the rules. or something to not obey. the egoic matrices are more concrete. Some kids learn that their own comprehension should set their primary rules and some kids believe that the external rules of society should prevail. We feel shame when we do something bad and guilt when we purposely do so. but guilt does. Embarrassment is a type of shame that involves the witnessing of the shame by someone else. Creativity is one of the blessings of a free mind unfettered by rules. Morality evolves with cognitive development. We feel guilty from intentionally breaking a rule. thoughts. and self-centered. We can see from a pattern of behavior and vocalizations. Creativity without directed effort does not 2 2 7 . Because we are able to feel shame. and is willing to share in the bounty if the sharing is returned. Shame does not need our intention to fester in our conscience. egoic idealistic perceptual and conceptual matrices. The child internalizes the meaning of the behavior and the potential consequences of the impact of the behavior. and some prefer to creatively move forward with minimal rules. Some children put clear and precise definitions into their rules. that our behavior was appreciated or not. A child has to be able to conceive another beings feelings. Soon the child learns that mutual cooperation has its rewards. that one could potentially chose to obey given a recognized circumstance. And especially by seeing the consequences of others’ behaviors. Action has the potential for fulfillment or despair. We cannot see or hear directly another person’s intentions. and intentions to be able to conceive of being fair. Awareness filters the set of applicable rules and applies the rules most appropriate for the moment. Morality eventually moves broader than the perceived approval of behavior to an internal reference set of rules that are implicated on cue. Creativity often prefers to think of as few rules as possible when creating. Other children see rules more flexibly. In youth. This schism of moral style runs deep and often life long in a person. Rules become either something to obey. The child learns to act scenarios out in her imagination or in play. Shame is used as a way for society to set limits on types of behaviors. and to virtually witness their own sense of shame and guilt and punishment.Shame is a feeling a human gets from breaking an applicable rule. this can be used as a negative feedback to be cued in a similarly identified event. a child learns that behavior has consequences. Fairness is the theme for the moral child who want to make sure that they get their fair share.

Soon they consider the conceptual rules of authorities as right and wrong metrics. creativity can gain directed effort by following a plan. By extending beyond our own field to include the effects on other people’s fields. a being increases the experiential quality. Heuristic moral styles prefer the learn as you go method choice. Most people apply both styles depending on the need and circumstance. Some people prefer moral reasonings that are algorithmically based. The moral discipline style of the parent interacts with the temperament of the young child. an accurately tuned feedback controlled actuator that generates qualitative and meaningful behavior. Earlier. The plan can be preconceived by myself or another.create much. Many humans level off in their moral maturity at this stage. guarantee. theoretically. Each choice must be considered in light of the present circumstances and creative insight determines the more right path to pursue. Algorithms assigns a series of rules for a given choices. Fully mature human morality occurs when the person directly comprehends and acts in a way that is right according to universal principles. [stages of moral development] 2 2 8 . and those that encourage the child to discover the answer for themselves. and metrically clear. the adult will consider the will of the group as a collective. By doing it in a way that is really more right and true is especially valuable moral way. right and wrong is what is best myself even if I consider the conceived belief of the group. The person can sense a consensus of standards amongst those that they identify with as a group. Some rigidly pursue one moral style over the other. Eventually in healthy humans. The group values becomes the orientation of the egoic matrices. Reprimand styles are vast. The rules are define. In older childhood and especially adolescence. Morality becomes in its most mature phase. Later moral maturity includes the consideration of what is best for the group. Moral operations that are clearly rule based. the person learns to consider their respected peers’ opinions as valuable moral norms. The person develops a “social contract” sometimes overtly and sometime covertly. At first children’s morality is their own sense of right and wrong. but can be divided into those that tell the child right and wrong and punish and reward accordingly. as well as myself. These principles represent the insightful sense of insightfully comprehending the more right and more good and more true. the desired outcome. to frame others in the decisions that may effect others.

Thirst and hunger. each of have these experiences and have to deal with them. 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. This recognition is critical to the further repercussion. choking or lackadaisical. Most are deviant because they get fixated at a particular maturity that does not agree with the responsibilities called for. The future solution path readjusts and a new step is taken with this in mind. greed and ambition. companionship and respect. 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. [Impulse control Disorders] The domain of the moral field includes all the possible choices and their influences at the moment of potential action. The person may either see their own role in the creation of the problem space in the first place. The problem space is the range of the particular potential solution paths to the fulfillment of a conceived goal. The potential solutions to our conceived problem space resolves into our moral tendencies. 2 2 9 . Denial is a blindness into our own intentional creation. mature. conception or insight. Choice narrows the solution path to the particular step taken. The person may identify a goal that incongruent with actual.Moral ways go deviant. change. Moral styles evolve. Morality is stage and expectation dependent. Opportunities knock and opportunities hide and many opportunities are pursued whether they are presented or not. Moral deviation can occur because the person intentionally chooses a goal that is potentially damaging or delusional. personal or social norms of good and true. Intention is the reaching out of a preconception seeking inception. The moral deviation occurs when awareness continues to choose in a manner that dis-eases the sentient beings involved. Control can be soft or strong. The capacity will be a fulfilling perception. Control can be clumsy or familiar. sleep deprivation. We do not expect a 4 year old to behave like a 40 year old. lust and sexual drives. Deviancy occurs when that style leads to qualitative disruption and suffering. Control can be misguided or misguiding. or they may be in denial. regress throughout life. nor vice versa. Everyone has a story to tell about how they handle their drives.

Awareness learns to do a means-ends analysis to evaluate the possibilities. Our insight is viscous and foggy especially in complex. because experience is always different from our preconception. and the myriad of unfortunate molecular fates. Needs drive us. illusion. Awareness analysis’s and synthesizes potential solutions and chooses its conceived “best” of what is envisioned. change in the preconceived way is unlikely to manifest. Awareness most often searches abductively. Virtual scenarios are conceptually explored considering cost and risk-benefit ratios. Human awareness naturally weighs the relationships of the conceived problem sets and solution paths. and some are multi-optional. There are many classes of moral hindrances: Ignorance. confusion. Abductive reasoning starts with the relevant evidence of the facts conceived and insightfully infers the best explanation of the solution path. worry. stubbornness. Of course. laziness. stupidity. delusion. The styles of problem solving techniques are vast and colorful. Each problem has a transparency and opacity in commencement. If the potential for a “real” change is not there. Physical fate synchronicity is critical to manifestation. Human experiential problem sets are deeply interrelation and hierarchical. The person’s insight into the initial state. Divergent solutions generate multiple paths of solutions from this instance. The internal hindrances/willingness and external obstacles/encouragement. recognizing that there could be multiple ways. Reality is a huge weight in our experience and teaches us the biggest lessons. choosing the hypothetical solutions that would best explain the evidence at hand. continuation and fulfillment. multi-staged goals. glamour. Difficult solution insights are especially valuable. Humans are especially creative when it comes to fulfilling a desire or hope. all conceived potential paths are just conceptual models. Some solution paths have a single best answer. goals pull us in the direction of a hoped solution to the tension that we experience. the nature of the problem and the conceived geodesic of the solution path. will be the beacon for fulfillment. Convergent solutions deduce solutions from the experiential premises. not actual paths. the resistances and the permeability of the intention into the world context the motivated course of that being. The preconception can be congruent or not with objective norms. Mental operators encode these fuzzy formulas into potential strategies for potential solutions for the problem-solving geodesics. foolishness. Some solution paths require the cooperation of all the aspects of our experience and some are more focused. Humans have 2 3 0 .

Once the event has occurred. Some people are especially good at solving problems by researching solution paths themselves or by delegating the research to others. that too is a potential solution path. Physical. Sometimes one laterally thinks to consider the potential solutions derived from sub-goal solution spaces. Sometimes we build a model or set of models of the solutions. The old favorite is “trial and error”. mappings to further conceive of a solution. One could brainstorm solutions and then choose a potential solution path. Insight into the glitch solution space can resolve the problem. piece-mealing the strategic solution path. and weights the unknowns and other concerns. Analogic thinking allows for transformational isomorphisms between similar Decisions are strongly influenced by the semantic and contextual framing of the problem. One learns sometimes to work backwards from a post-conceived solution space. when a person tries the most reasonably conceived solution and deals with the consequences. Or by looking at analogies of the problem space. Sometimes people simplify the problem into a simpler problem and seek solutions to those and build from there. Sometimes if the problem does seem like it can be solved. or not attempt it at all. Sometimes we seek insight into the “root cause” of the problem space. Others obsessively worry and consider all the possible solution paths over and over. semantic and conceptual models help us identify potential problems paths not previously considered. people can gain insight into solution paths of similar solution. 2 3 1 . a person could make an educate guess and go for it or. One could just go for it and climb what ever hill needs climbed. its is easier to justify its reason’s for occurring as such.discovered many problem solving techniques. The models occur at less expense and effort of the actual solution. perceived justification of an event that has occurred is very influential on our choices. they could try to prove that it could not be solved. People’s The conceptions of other’s conceptions especially biases the context of a decision. 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. One can play with the semantics and seek linguistic solutions of the problem space. Many problem spaces have a primary glitch that hinders a conceivable solution. The way an issue is presented biases awareness to choose within the issue presented as presented. One could assume that the problem could not be solved and consider the implications of this possibility.

Cognitive therapies often focus on helping those with this negativity orientation. esteem is a measure of a person’s conceived value of themselves. This tendency to negatively frame our self-conceived reality is epidemic today and a common seed influence in depression. People are often more reluctant to take risks if they over estimate the potential threat to their sense of selfesteem. The self-image is an analogical representation of the set of qualitative selfidentity matrices of that being reflected back to awareness. Our value and truth judgments are influenced by our mood and the context of our self-image. Humans with degrading self-esteem often become oriented towards the negative conceptions of their experience of the world. Self- 2 3 2 . This weight has a direction of positive. anxiety and self-defeating behavior. The self-image can be fundamentally uplifting or degrading to the person and this is their self-esteem. preferring inaction to action.People are quick to justify their experience themselves and others. is biased by their retrospect. but it can also create “omission bias”. Weighted beliefs tie onto the conceptions of the world and orients that conception accordingly. A person’s conception of their self-worth and value influences their potential choices and worldview. 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. negative or neutral. Human judgment allows for the conditional attachment of our attitude onto that judgment. Many people are motivated by the avoidance and pursuit of anticipated states of awareness. They would rather not take a chance on an action that could lead to danger. Their justification of the event. Insight into the truth and value of events are dependent of a sense of worth-itness. Our perception and conception of the world itself is contexted by our appreciation of our own capacities and values. to reframe their experience in positive linguistic terms and analogical images that support and encourage their fulfillment. Anticipated regret is a useful resource to limit impulsive and outrageous behaviors. The skepticism of this sense of self-worth is one of the most important blocks for personal enthusiasm. One of the feelings is challenging to people is low-self-esteem. Some people are less likely to choice a course of action in which they anticipate a degree of regret. Each person has an undeniable sense of self-worth and a hope to improve it.

The will aspect of awareness is the efficient cause. “I am” is the will agency nature of the field of awareness that decides on the course of action. the fulfillment of experience. but is not the only cause of its future states. They too. The material cause of experience is all the cellular and psychophysical systemic processes that bring our awareness into consciousness. The boundaries of our being is far more vast than our experience. but humans do have the opportunity to cause some change and to participate with a certain amount of free will. but it does not help. or indifference on the future appreciation of a similarly identified event. Negativity in orientation does not guarantee that all future karma will be negative. drag. Causation is a complex and difficult discernment. This action has reaction into the world and back into our field of awareness. The final cause of experience is the contact with the very qualitative textures of experience. Our experience takes on the reality of that which it is focused on. The static cause of our experience is the very awareness of the time-space moment of here. The causal analysis outlined above was for our experience. efficient and final cause of the world is much different than our own experiential causes. induce a change in our experience and the will is urged to take these into account. Every mature human awareness develops a 2 3 3 . formal. The static cause of experience is being aware. The formal cause of experience is the forms and patterns and relationships conceived. The final cause of being is sustenance. Our conditioned tendencies and drives and our biochemistry influence our equilibrium. The material. Being seeks its own survival. And so the wheel of karma rolls. The formal cause of our being is far beyond the formal cause of our experience. not the world. Many other forces have a role in the course of human endeavor. and not even necessarily for our being. Awareness can influence its future course. The dynamic cause of experience includes how the awareness came to be as such and how it is transformed into what it will be. experience one sub-domain of being. as “I am” the primary principle of change and stability of this experiential system. now. Experience has other efficient causes besides intentional motivations. There are many patterns and relationships within our being that our not available to experience. and a negative focus points there.This will lead to an encouragement. Causation can be static or dynamic. but as devastating as any is the mental habit of consistently framing reality in terms of what is not good about it.

How we deal with our uncertainty determines much about our basic logical competence. Humans fall deviant to the truth as the full spectrum of humanity. for sure. The way we skew our logical transformations bleeds into our beliefs. dogmas and creeds. is fuzzy and humans deal 2 3 4 . We are all prone to processing errors. as a grasp of the causal reality. attitudes. for example. the truth of the reality of any event and thus they rely on a fuzzy logic. by its very nature. Many of these rules have to deal not just with our insight into the truthfulness of events. Valid inferences are based on the rules of validity that awareness itself chooses to honor. incompatibility rules to certain events and pre-filter select information to be processed through our more core schemata. and we often choose fallacious and biased rules. This insight may not be “true”. Many people prefer non-logical processing schemata. and weakness/deviation in our heuristic learning skills. the transformation leads to a skewed conclusion. Every awareness has certain rules of “implicit suppression” for certain rules allowing a degree of forgiveness in the rule application. We may apply. every personality develops into a unique pattern of schematic tendencies. Human logic. Because humans can choose there own “abstract rule theory”. We can keep these feeder schemata results in the working memory and go onto encode other fundamental reasoning rules to these feeder results.sense of both static and dynamic causal analysis. Some prefer habitual schemata to conditionally be applied to cued events. Validity can be compromised for our own needs and wants that we choose as a priority above logic. Human logical operators are conditioned on the preferred rules of transformation and if these rules are askew. We can gain insight into how and why objects come to be as they are. If the core schemata are based on an abstract rule theory that is fallacious or biased. Our domain specific rules and pragmatic reasoning schemata must take into our account of not knowing. but also especially must deal with our uncertainty. Feeder schemata are experiential transformations that function to feed core schemata the necessary prerequisite transformations. comprehension errors. Our rules of inference can be any rule we choose. then the conclusions inferred will be deviant. Some schemata are more core schemata than others. but it can correlate our understanding as best as we are humanly capable.

the logic often defines the goal and misleading logic schemata often sends people on a deviant path. Grammar leaves room for ambiguosity. The opacity and clarity of the goal. can be a very uncomfortable habit for all involved. and it is more difficult to release an attachment with the event. Human logic schemata are often chosen based on the conceived probability that the information gained will ultimately reduce the sense of uncertainty.day in and day out with this fuzziness. The logic schemata provide some of that feeder schemata. Fuzzy logic is especially apparent in our Words can have a variant of denotative and connotative meanings. Humans are designed to maximize goal fulfillment based on the information at hand. then we are more like to pursue that event. but the moral goal is to enliven the goal. at least. and the strength and focus of discipline to the task fulfillment. Uncertainty is a sense that we have that reminds us of our fuzzy experiential nature. Lossaversion and sunken-cost biases are just one of many of the biases of particular available solution heuristics. Those who think they know the truth are often the most deceived. If our bias is to avoid a potential loss rather than pursue a potential gain our destiny is influenced in this manner. Utility schemata often pull us through our logical dilemmas and mishaps. The courts are full of interpretations of interpretations of propositional logic schemata and their conclusions. Unfortunately. If we have sunken a lot of invested effort or resources into an event. Yet rules are often painted in colors of black and white as if there were no fuzziness at all. 2 3 5 . There is always semantic and syntactic uncertainty in propositional logic and therefore all propositional logic is fuzzy. influencing the logic schemata. Intention is a goal directed adaptive schemata that relies on its fuzzy core manifestation schemata. This denial of uncertainty in particular schematic categories especially core schemata. Social contracts keep us in this black and white world and insist that there is perfectly valid logic with truthful premises that guarantee truthful inferences. Availability heuristics are biased by our memory’s ability to bring our capacities forward. Permission and obligation schemata rely on. a sense of a degree of correctness. The momentary availability heuristics brings our available capacities into play at that moment to learn what rules of transformation may apply. Human reasoning always includes evidence from non-logical sources as well. propositional logic.

Awareness navigates in the task field armed with its availability heuristics within the boundaries of experiential limit points. Morality is the discipline adhered in the attempt to fulfill a chosen goal. The integral curve of the manifested effort is the path from the original conception of the task to the fulfillment of the goal.The task space is the set of all possible action solutions to the goal at hand. Some like to get the moral job done immediately and some are procrastinators. There are many ranges of discipline styles. Every style can be constructive or destructive. We insightfully chunk our opportunities into moral classes and categories. Limit points represent the boundary of the reach of our intention. some the complicated. Each of us are polarized within these range of discipline styles. Moral styles are dependent on the discipline style and the choice of goal. others get more easily frustrate. Many others prefer biting off only what they can comfortably chew in pursuing a path. some presser the simple path. Many people pursue their goal with an all-or nothing attitude. more encouraging control. Some are shortsighted and some are deeper. whilst others are more easily Some would rather not deal with guilt and deprivation feelings on the discipline path and some rely on these for motivation. Some moral styles are patient. Some people are strong willed and some are more soft-willed. This defines our moral field. Some believe in tight and at times compulsive control and others. Moral styles strongly influence our personality styles. while others are more sloppy in their pursuit. [Ranges of Personal Discipline] 2 3 6 . only giving their strongest effort if they are going to do so totally. The thematic development of personality is dependent on the style of choices that people make in their life. Many people need enthusiasm to motivate them. each of which can be polarized into healthy and unhealthy depending on their tendency to create more quality. The goal is the attractor for all possible solution paths from the present until the resolve. while others just need to believe their convictions are rightly oriented. Certain people have a keen focus. Our moral field continues over our lifetime and extends to the limits of our conceived possibilities of manifestation. a freer. Some believe in following a moral path perfectly. overwhelmed and are easier to give up their committed path. Some pursue their path in a self-promoting fashion and some are self-defeating. distracted.

Healthy habits and hygiene skills. unless we choose to see it that way. Humans have existential vales. events and transformations that we desire for the fulfillment of our very being. especially those that enliven the symphony of values. Character traits encourage the other valued traits to flourish. 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. Quality of life is based on our life thriving. An archer is more likely to hit his target. but the value was inflated by the projections on them. Key to understanding moral styles is understanding moral goals. classes of values. Incongruency of moral transformation is called hypocrisy. conceptual. Humans have many. Our existential values are those objects. that is those aspects of our being that encourage the sustenance of existence. Health values further add to the quality of our existence by allowing a strong and clear vehicle for transforming. may seem like worthy goals. Sustenance requires the obligation to respect our own life and a desire to proceed. Yet. So let’s contemplate the fundamental classification of human values. Every act rings in resonance or discordance with our overall moral sense of rightness or goodness or appropriateness of the path and the goal. All classification is somewhat arbitrary and somewhat contrived. heeding to preventive 2 3 7 . Character values are those virtue traits that we hope to enliven into our (our another) personality. We need to respect our body. and comprehensive dimensions. it seems helpful for human understanding. decision and discipline schemata that we attach to them. Self-respect and good self-maintenance skills encourage life to prosper. scenes. These classes will be the eigenvectored bases of the value matrices.It is often the goal of the discipline that often keeps people towards or away from suffering. These include those values that are needed for existence as well as the traits that we build into our self-care. The ends don’t justify the moral means. many values in each of the perceptual. he aims towards. cooking and exercise skills. Morality is the moral value matrices and their associated justification. The value may also be incongruent with other moral value schemata. to categorize into complete sets of classes based on a distinction. disguised in their glamour. so he should choose well. love of sport and play. Goals. evaluation. These moral qualities and schemata impregnate our personality with their moral color. what it is.

Spiritual values are insights which are the most true and most good and most right and most valuable. private objects. 2 3 8 . healthy feng shui skills are character traits that encourage health values. based on our appreciating projection of value upon that place. Spiritual values are experienced privately and not necessarily expressed to others. then affiliative value satisfaction occurs. Our economic values are those worldly things we need and want. We also have sexual values in relation to our own person. Beauty is the successful expression of quality. conceptions and comprehensions. and is often shared with others. conception and comprehension. Some vocations serve in other ways than just economic values. Aesthetic values include the appreciation and creation of beauty. ceremony and ritual. These vocational values include the benefits of being a person who is valuable in a particular way. Some professions are especially valuable in the fulfillment of affiliative values. Sexual values are both the pleasures and the pursuit of those pleasures. ethic. Intellectual. Objects. Also if it is lucrative enough. spiritual and aesthetic values. as well as the responsibility that comes from being the legal guardian of human sperm or ovum. Some values are often experienced alone. All goods have a cost and therefore we must meet the costs of those things we need. Sexual values are those qualitative experiences that support healthy sharing of sexual pleasures and the seeding of a family. scenes and events can be beautiful. A self-respecting occupation is a boost to the quality of life. We need to gather the economic goods necessary to be fulfilled. One that is economically lucrative is especially valuable. We have to develop social skills in maintaining our conveniences. We usually cannot just take what we want whenever we want. Religious values includes the dogma. Some values are dependent on external objects and some on internal. Sexual values include those images and feelings and stimulation that is experience alone. Intellectual values are those qualities that support the experience of perceptions. If it serves people in an valuable way and has great benefit to others. We need to respect the way of heath.wisdom. it also may serve our family and friends by the economic support. The appreciation of beauty occurs on all levels of perception. Vocations and life paths go beyond just meeting our needs. Vocational values often become solution paths to our economic values. but it is primarily the experience that is valuable. Involved often with affiliative values are sexual values. for instance are often appreciated alone. Intellectual and aesthetic values are often shared with others.

Knowing the experiential seeds of suffering. does not guarantee the resolution of the problem. that is. we could discuss different egoic 2 3 9 . Traits are a qualitative spectral analysis patterns that are recognizable.0) space. A fourier analysis of values would let us see the pattern of holding and letting go of valued objects in certain ways. what value is likely to be threatened or harmed. Experiential suffering is the lack or loss of value. Yet we can appreciate the patterns of value traits developed and transformed over time. or from a legal metric. These virtue traits are the core moral schemata that are fundamental for the successful manifestation of a valuable life. then we can look to above classes of values to sense where the seed of the problem lie. the sounds weave into the symphony of values we can appreciate. We have been discussing value from the frame of experience.[Values essential to happiness] Each of the above classes of values (and perhaps some more) are the seed conceptname of the value matrices of sub-matrices of qualia and their schematic transformations. one could theoretically do a Fourier analysis on our value experience in relation to experiential time-space. We could discuss value from the frame of a social convention. Or we could discuss different people’s experience. The moment is merely a momentary note. sound hits the tympanic membrane and the membrane holds and lets go of the sound. As an analogy. But it does help to recognize what a person is likely to be experiencing. or a religious commandment. We can choose traits to study and see how the trait is a pattern of goal directed behaviors/actions. but over time. Just like one could do a fourier analysis of the value of the notes changing our time. A list of virtues could never be complete because experience is an open book.0. the story continues. Likewise experience vibes through the tension created from the desire for or not for an object. The analysis is on the fluctuation of the field of experience attaching and detaching from the desired object. As values are hard to quantify. If a person’s quality of life was deficient or negative or bad or wrong. What is a virtue in one normed frame of reference may be a vice with another norm. It is possible. We experience and express values over our life like a flute playing a song. The goal is to experience or express a value or meaning. This is the vibration of the membrane. Some traits are especially important and bring us more profound value. a single appreciated value. its would need to be a fuzzy fourier analysis. The trait is the default solution path to the goal. Value is dependent on the frame of the (0.

that is. honesty is the skill that leads to moral integrity. human and beyond. Courage is the virtue of putting forward the effort to face insecurity and manifest. The field of experience. the fuzzy is preferred. Each of us can pretend like we are suspended from our own egoic frame to consider the conceived frame of another being. and fro others.0. Honesty. even experience that is quite warped may seem locally Euclidean. This study will focus on core moral schemata that for healthy and wellintended human beings. itself. By center. How that relates to other objects is intrinsic in the space itself. so to speak. Sincerity is an honest predisposition. and all sentient live. The perception is a “good” sensation. Each of us have a center for our value judgments. Honesty is the willingness to correlate the perceived facts with the conceived truth. is warped by the conceived weight of the object. is a universal core moral schema. I mean.frames within a singly embodied human as in multiple personality disorders. It take courage to be honest and do and speak the truth as honestly believed. Some people prefer clear and define metric. is devoted to honestly experiencing and expressing truth and value. The positive amount of the value is the good and true aspects of the perception. that (0. When discussing virtue traits the value we give to them depends on the metric of the system. Moral integrity is the skill in honesty and truthfulness. perfectly normal and non-deviant. are the magnitudes of the eigenvector (values). conception or comprehension. Parallel lines look parallel. feel a sensation that feels really good. Experiential distance is the measure of the amount of value experienced.0) the origin of that which is positive and that which is negative. Both 2 4 0 Austerity is the committed discipline according to a moral principle. Austerity allows us to apply sincere effort to our . endeavor. From an experiential perspective. Courage is the willingness to proceed with brave action despite conceived potential risk. As a virtue. for example. We may. How we measure that space is based on the metric we impose upon it. But because of negatively weighted religious moral conceptions the sensation is now measured as “bad”. Actions that move towards or away from this sensation are metriced by the norm we chose to project. would be considered virtuous. Someone who is sincere. for example. The measurement of value for the experiential system is based on the metric chosen. The eigenvalues of the value matrix for the eigenvectors considered.

to care. Ethics is the consideration of our moral discipline as it relates to others. This is not to say that everyone values them.honest and well directed courage are universally core more schemata. Loyalty to being honest. Greed. diminish. Not necessarily to be present in all experience. Traits that develop contentment are virtues. hurt. I am just one of billions on this planet. Serenity is a baseline state of calm-abiding and a willingness to be peaceful. not steal. Some virtues are specifically traits of self-development. Reverence is a type of kindness as respect for others. Free of negative objects and disturbing traits. Strong and clear resolve can be very virtuous trait if applied with moderation. Maintaining order and temperance in habit and way help to keep the peace. serenity is the state of not disturbed. 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. Purity and cleanliness of intention unhindered by the weight of negative attachments allows for a cleaner feedback of reality back onto experience. Equanimity towards apparent good and bad means relying on insight and wisdom to apply the valuable metrics. generosity. Friendliness is the willingness to be non-specifically kindhearted to another creature. another virtue trait. Contentment is a state of awareness that is in a good equilibrium. All acts that destroy. with a galaxy with billions of stars and there are billions of galaxies. Humility allows us to witness the illusion of our self-imposed glamour of our self. serenity can be available to experience as a baseline way of being. This humility helps one to act with kindness. All acts of kindness are value expressing and virtuous. Equanimity helps to keep a serene disposition. to help. and all the myriads of care. by being useful. Trustworthiness is the result of loyalty to truth. Care is the essential ethical principle. charity. and belittle our experiencing beings are vices. physically and socially conscious person would consider them valuable traits on their path of wisdom and happiness. that every well-developed. magnanimity. Helpfulness is a type of kindness in a utilitarian way. Courteous is a kind behavior that is respectful of a social norm. not injure. Serenity is another excellent virtue trait for all human beings. Obedience is kind behavior when choosing to follow the rules for the greater good of the group. Loyalty is a kind action that acknowledges allegiance to agreed principles. Ultimately most virtues require the essential ingredient of 2 4 1 . This is to say.

irresponsible. With moral integrity the solution path is bounded by a space called right and a space called wrong. Sometimes. hostility and abusiveness. the schematic framework describing the trait often sets the basis the fuzzy coordinates. “Responsible. salty. melancholic. try again. Self-respect and respect for others are the seed moral schemata that will lead us to care. refocus. determined. If we care enough we try harder. Dishonesty. Every situation calls for as virtue trait to arise or fall. bland. There are many ways that we could categorize human moral schemata. 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. reconsider. carefree or hardworking. disobedient. pitta. since it is based on intentional choice of action. sanguine and bilious. imaginative. 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. Any moral endeavor. Daring or shy. sweet. sour or bitter. yet intention is a primary motivational influence. Cooperative. insincerity. Ultimately. Vices are traits that hurt. or vata. 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. Or phlegmatic. We could subgroup moral traits that are yin and yang. introvert. kapha from ayurvedic medicine. Or salty. pungent.respect. or rude. neglectfulness. or serious or humorous. easily disturbed. Our moral integrity is our willingness to be strong on those worthy principles. laziness. the space is more right or more wrong. Vices tend to bring dysphoric and deceptive experiences to those exposed to the vicious behavior. disloyalty. Vices lead to more suffering and virtues harmonize. contaminated and impure intentions. The field can be disrupted for many reasons beyond our intention. are disrespectful and untruthful. mischievous. We tend to value through respectful care. boastfulness and conceit. disrespectful. Vices are the negative reflection of a virtue: distractibility. and again. do not care. or extrovert. 2 4 2 . Many people fall prey to not caring enough and not caring appropriately. Words can polarized value into n-dimensions of meaning based on the focus of the semantic discrimination of that value. cowardliness. rule-abiding. irritability.

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. In response to the pressure.apathetic”. we tie a meaning onto the words we use. Each personality disorder can be polarized into their personality stylistic strengths and blessings. Modern psychological diagnostic relies on operational definitions of dysfunction. emotional. suicidal ideation and feelings of sadness. these are only semantic descriptors of a qualitative distinction of trait behavior. or erratic disorders) • • Antisocial personality disorder Borderline personality disorder 2 4 3 . This means that they look for observable behavioral or experiential patterns that are congruent with a pattern of dysfunction. Behind every dysfunctional pattern is the harmonious way. the person develops enduring traits that will more conviently handle the incomings identified tensions. interpersonal blindness or viciousness. lability of emotion. 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". Lagging attached behavioral responses generalized to newer and different experiential inputs can lead to significant distress and impairment. When rigorously defined. the DSM-IVR Diagnostic Manual defaults to operational behavioral criteria for the personality disorder. A person may have a distorted perception. What exactly hopelessness is. Depression is partly defined by a person’s sense of hopelessness. Clearly personality disorders are based on a value incongruency between the person’s experience and the expectations of others involved. 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. or sadness and how committed was that suicidal ideation? Likewise when describing personality disorders. An enduring pattern of dysfunction can occur on any dimension or sub-dimension of experience and effect the whole person. Often the disorder arises when displacing the tension from arising perceived or conceived tensions.

personality disorders may ultimately be correlated to be “caused” by genetics. A typology reduces the qualities of the themes of disruption into polarized categories. the willingness to care for both one’s own self-interest’s and the welfare of others. value for the solution space. for example. Respect is defined here as. The personality is the force of our entire motivation moving forward in time and space. Personality disorders are usually centered around a qualitative seed of disturbance. or nutritional factors. some more towards others. opportunities and restraints. or early environmental stimulus. Some people may be derogatory primarily to themselves. The choice of conceptualizing the seed concept can be a semantic norm of choice. and therefore beyond our intention. The typology is usually represented in words and phrases that describe qualitative polarizing around a seed concept. The personality includes boundaries of being beyond experience. 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. Respect.• • Histrionic personality disorder Narcissistic personality disorder Cluster C (anxious or fearful disorders) • • Avoidant personality disorder Dependent personality disorder (not the same as Dysthymia) (not the same as Obsessive- • Obsessive-compulsive personality disorder 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] Most of these disorders and styles are based around primary traits that motivate the person’s experience in the dysphoric way. Personality disorders are based on those patterns of choosing that attract negativity and repulse positivity in experience and in the world. can be the seed concept that is polarized with disrespect. All typologies are conceptual and subject to the limitations of that domain. as well as intentional factors. Look to the polarized seed . Each expression is colored by dispositional tendencies and ways of 2 4 4 Behind each disruptive trait is a potential solution path that harmonizes a value experience.

People never follow scripts according to some predetermined automated program. obnoxious behavior frequently attempting to control others sharing that person’s space. They personality and anxiety disorder often occur together in the same person. When a person identifies a scene. Many social situations call upon our willingness to be agreeable or disagreeable. The anxious disorder have these feelings that are extremely dysphoric for themselves. that may lead to rude. When occurring in an extreme extrovert. But people do encourage or discourage and are impulsed by automated behaviors that feed-forward into their thematic tendencies. loud. They may be agreeable just to position themselves into a place of better control. We determined how to accommodate or assimilate that scene through a potential transformation we belief that we are capable. self-centered. They share nervous anxious feelings that are triggered by generalized or specific conditioned stimuli. The difference is that the former focuses their anxiety into a story. or in doing something that relieves the anxiety fro those feelings. These tendencies may tend to lead to the person overstepping their boundaries and disturbing other people space. Even our own intra-psychic awareness itself. is reactively agreeable or disagreeable with our private space. a script like default is often offered as an automated response. We 2 4 5 Those who become skillful in manipulating others for their own well-being cover just about all the personality disorders. The anxiety disorder is about the feelings of anxiety that overwhelm the controlling being. 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. Borderline personality styles tend to be manipulative. Obsessive-compulsive personality styles manage their insecure feelings by extremely frequently being fixated on controlling the focus of their obsession. or reaching in to control oneself. but some styles are more or less disrespectful. The personality with this disorder may experience dysphoria. and very impulsive. but we are now discussing the tendency to induce a schematic pattern in the pursuit of larger goals. These factors tend to overwhelm their caring nature and cause self-absorbing problems.discipline. The obsessive-compulsive personality disorder shares features with the obsessive-compulsive anxiety disorder. This is agreeability is apparent in our tendency to move towards or away from a respective response. Insecure feelings can be directed towards reaching our and controlling the world. .

and schizoid and avoidant styles more self-absorbed. They live in fear of judgment . The styles themselves can be witnessed often in the reaction onto others equilibrium fields. tend to be allusive and self-interested. Different families. Paths that lead to misleading non. we are each contentious to a certain degree and style in the pursuit of our goals. that is. Constraint. Paranoid types distrust their conceived feedback from society.or anti-solutions are lined with moments of incontientiousnesses.put a “twist” of our own tendencies as we pursue. grab. restraint. Anxiety may be produced that triggers internal processing schemata and scripts. Histrionic and narcissistic personalities rely on the social feedback that they are performing well. Some move forward despite the feelings or even get more encouraged. Everyone has a certain degree of neuroticism. pursue again events. Likewise. injury or another negative social consequence. and cultures encourage and tolerate certain thematic styles more than others. often using their perceived standard of establishment as their standard polarized thematic seed. groups. Awareness will pursue or avoid certain thematic styles that they conceive in others. the tendency to feel dysphoric feelings or thing delusory thoughts. Schizotypal personalities march to the beat of their own drum. Actions that twist our personality motivations in the deceitful and dysphoric ways are disrespectful. schizoid people avoid social interaction and scenes. Some dependent personalities look to others to solve their fundamental concerns. Antisocial styles are more socially abusive. They live within their own cocoon that they create for themselves. adaptation and control manifest into our thematic development. manipulate. Others get more easily overwhelmed and more easily retreat back into their cocoon of safe harbor. Every personality style pursues their discipline with different contientiousness. Dependent people seek out others. The willingness to continually return to the solution path with a determined and focused attitude is contientiousness. flexibility. Humans model their own themes after those themes and models they 2 4 6 Personality disorders ampli-twist into the complex dimensions of . Certain personality styles will naturally attract and repel other styles. There are those persons who are more open to unfamiliar experiences and others are more closed. and let go. antisocial and schizoid personality styles. reality. Another’s style like the avoidant.

Conformal mapping can be used and projected by awareness to recreate an image that is more convenient to transform. A person’s persona and or self-image may be accurate or not. This occurs throughout our life. tends to either inflate or deflate particular trait qualities that are We 2 4 7 . become the main character in the story of our life. a person’s persona is their image they project onto the world. those personal qualities they would like others to conceive. The ideal is usually a character trait or theme that we hope to develop or exemplify. and others are not. Embodying the conceived modeled theme itself becomes the pursuit of the moral being. Or if a person tends to be self-derogatory. We hope to live up to the preconceived expectations of others and guide our actions and awareness accordingly. We can aspire towards a self-image we hope to become. Conformal mapping between intra. That aspect of our awareness that is the projection of our self-image into the world is called our persona.and inter-psychic spaces Some conformal mappings are invertible back to their identity. A person’s self-image is the qualities of their being reflected back to awareness. The persona should conform with the self image which should be an accurate reflection of owns capacities. This is healthy and normal conformal mapping when it has a harmonic field influence.adore. although models tend to move from a specific person to a more abstract conceived pattern of becoming. Much of human pursuit is to be recognized by our social witnesses in an ideal way. conceived as ideal. conceived as worthy of commitment. especially in adolescence. dissonant Conformal mapping into the complex dimension of experience. deflated or inflated. Conformal mapping into the experientially real dimension is often used by people to fulfill their aspirations. that is our hope for how others might conceive us. Each of us want to live up to the legend of who it is we want to be. An aspiration is a pragmatic solution path and goal. Our choice of ideals is biased by the conceived social witness. We can conform our self-image and persona to become more like the ideal model we aspire towards. Some conformal mappings are harmonic. Truth ampli-twists into the complex dimension as a person presents a false image or exaggerates personal qualities. they can self-flagellate their image into negation. Complex and dysphoric experiences that arise as a result of our self-image and persona are by effect. We project an aura into the social environment. intentions and efforts.

An isometry is an isomorphism that preserves a unit norm between the potentially different metric spaces. An accurate self-image and persona are examples of homeomorphisms. mapping that keep the structure and relationships of the objects equivalent. Morphicity is the qualities of our schematic functions Isomorphisms are a congruence themselves as we employ them in our experience. Morphicity is the transformation of our being and the world. Every aspect of our awareness tends to add grease to the wheel of karma. All experience arising from an attachment to an object influences a future field state. our momentum of tendencies at that moment. We can embed a conceptual relation onto different objects. yet confident and forthright in our capacities. sometimes is dissonant. An experiential function is diffeomorphic whenever experience has the potential to change in its magnitude or direction. often in different spaces. Once an object is attached to. 2 4 8 People’s experiences are diffeomorphic because they continue to add weight to the content of our . Homeomorphisms are isomorphisms that preserves equivalent relations of the topological space itself. that is. The function of the self-image is homeomorphic when we are humble and modest. Experientially. experience. 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. and not about the mind-states of Buddhas or yogis who apparently live in the world without attachment its brewed karma. A mathematical function is diffeomorphic when a resultant isomorphism is differentiable. is not deformed as we comprehend our own self-image or intend this image to the world. We are focusing in this writing about the psychology of most people in the world. It takes great skill and insight to live without attachment. Self-image is a automorphism.conformal mappings. isometries are used when we construct a conception that crosses over experiential spaces. A heteromorphism refers the transformation to another objective field of experience or dimension. These are not isomorphic with potentially equivalent resonant Our moral opportunities guide our morphicity. The space of awareness itself. experiential fields. Sometimes our karma. the experiential wheel of karma rolls. in that it relates a equivalence relation of ourselves back to ourselves. is harmonic.

we can use whatever capacity of our awareness to gain competence. Maturity often brings with it responsibility. With insight. our roles set the context for our insight. On the contrary. our insight is confined to the dimension it is presented. into a better way. Insight also has the ability to be procreative and construct potential harmonic solution paths feed-forwarding the control towards a more resonant field. Moral sufferings are usually karmic because of their close tie with our intentions. These egoic matrices comprise those characteristic qualities or schemata that we identify with our perception. onto the awareness of my being. Decisions and choices that we once intended have influence on our current and future well-being. we can witness the effects of our choices and re-align them with our new sights. Even our very identity of ourselves changes drastically over time. Most of us gain our insight from the negative feedback that we get from our actions. representative image. and as humans age through life. The qualitative maturity of identity is developmentally specific. because those choices bred the automatic tendency to choose in a familiar way in the future. Ego is to awareness as persona is to the world. but it does not mean that all of our current and future experiential states are doomed by our moral inadequacies. With maturity. It is through insight that we do have influence on our destiny to construct a better way of becoming.Many times the personal karmic burden of experience is the very source of the suffering that befalls the person. Our self-identity is the insight. conception and comprehension of our own being. with characteristics influenced by the genetic and contextual impact on our identity. Insight is the essential tool in experience that moves humans from the impulses of their drives and momentum of their karma. We must be careful what we choose. “I” am the set of identity matrices that is projected I realize that there are billions of “other” organisms 2 4 9 . Karma may be inevitable. While immature. Some decisions loose there potency and some gain momentum. because it is the very experiential law of cause and effect itself. skill and wisdom in our own experiential fields and on others. Our self-identity is the fundamental bases of the egoic matrices from which we frame our subjective reference point. or semantic reference to its own subjectivity. “Ego” is who awareness refers to when considering one’s self. however. humans have a degree of freedom at every stage of awareness to re-motivate their intended effort towards an alternative path.

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. Awareness is the actual frame of experience, not ego. Somehow we confuse the I am using conception of ourselves with the actual awareness of our awareness.

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. ideals. Self-images, like all images, have an attached meaning associated with its Some self-images are over-confident in their abilities and sabotage their conception. Some self-images include a loss of faith in discipline to specific endeavors or experience with this distortion. Stabilizing and destabilizing, confident or inhibited, a person approaches the world, judging and acting accordingly. Incongruence of our actions

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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. 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. 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
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Our ability to assume an identity that

encourages our healthy development will be a big factor in the development of our mental

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 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. 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 If a 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. person is regularly fraudulent and abusive then that person may be called a sociopath.
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This triggers a sense of shame or enthusiasm or

both. Conflict between egoic and conceived and objective societal norms is ubiquitous in

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. be satisfied; 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 Same with pooping, keeping warm, attention seeking and mischief in general. 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.
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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. 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 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
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“Value” being a measure of

fulfillment/disrurbance effect on the qualitative experiential fields impacted. Objective

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. mapping. 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 Arrogance is an example of a homeomorphic incongruency

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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. categorized for our convenience to behold their pattern. Traits could be The pattern can be then Capacities

represented by the model chosen. This model of experience organizes awareness into fundamental spaces of perception, conception, comprehension and volition. occur in each of these spaces. expression and towards further potential fulfillment. foolishness, abuse and deceit. Our will can guide these capacities into qualitative We have the potential to tune into

wiser ways and higher levels of fulfillment. We also can deviate into ignorance, stupidity, 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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that is. 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 qualitative experiential field resonance generated by knowledgeable. it occurs wherever there is a potential for intentional capacity. The capacity to be wise in an endeavor implies an accurate perception. of cultivation of our awareness into strong. Wisdom is the thematic pattern of successful applications of appropriate capacities to skillfully manifest a valuable or meaningful state.Wise Ways to Tune into the Quality of Life Tuning our Fundamental Way In this study. Integrity is the willingness to apply one’s capacities in a truthful and valuable way. And this particular study will not particularly focus on the many potential developmental aspects of quality and truthful experience. Wisdom is expressed through the disciplined care we give in learning. Since wisdom is the success of our well intended capacity. than the specific details of a personal terrain. This focus now is more on the general topological and topographical characteristics of excellent experiential fields and their potential states. Wisdom is the trait. This particular chapter will focus not necessarily upon the developmental evolution of positive and negative experience. This is a writing that describes how 2 5 7 . and inductance as expressed in the qualitative power of the manifestation. but on the potentially successfully developed and cultivated states and their excellent transformative capacities. which is throughout every field of our awareness that can influence a state parameter. comprehension and volition. but specifically more on the principled excellences that are potentially capable of being achieved at a stage of development. This is not one such writing. the “higher” the potential quality of the resonance and “more stable” the experienced resonance field. skilled and intentional cultivation of the field itself. virtue. clear and fulfilling ways of harmonizing experience. The more capable the capacity and the more willing the inductance. capacity. practicing and persisting valuable traits. There have been many books on a dogma of how and why to improve the quality of human experiences. It also implies the moral ability to coordinate experience in ways that are encouraging to further meaning and value. conception. Wisdom is the successful cultivation of our integrity.

The most excellent and fulfilling of these paths is our dharma. The potential excellent paths represent potential intentional directions from the context of the here-now space. We will now contemplate on the harmonious synchronization of these experiential resonances as a person aligns their karmic tendencies with their dharmic geodesic. 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. 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. fulfilling and meaningful experience and manifestation potentials. 2 5 8 . The description is in the form of experientially operational signs and symptoms that accompany the experiential paths of excellence. are truly in love.and why humans experience value and meaning. One’s dharmic geodesic is the wisdom path from the here now to ones most graceful. The truth and value of the parents and their relationship set the impulse that sets the unborn life into qualitative motion. 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. We conceive resonance through our conceived congruence with the models we evaluate them by. the personal karma with the dharmic geodesic and a truthful/meaningful event is manifested. Experience is impulsed forward in a karmically predisposed tendency to proceed with a certain conditioned inertial directional tendency. These synchronically meet in the here-now context to influence the next movement forward. Intention can positively influence the momentum by motivating towards a more congruent solution path. Now we can give more description of the resonant field itself. and accommodate well for their child. A life is especially blessed when their parents have integrity. our personal capabilities and intentional willingness. Our particular resonance and our particular dharmic geodesic are attached closely with our particular karmic tendencies. and the principle fundamental trait qualities (capacities) of multidimensional experiences and expressions that are navigating towards a more valuable way. Resonance occurs when intention aligns in phase. The paths we tread occur within the boundaries of our experience.

We each have sensory thresholds to demand our attention and those that need our attention. The parents. Care can only temporarily bring relief from the relentless need to eat. A seed that is planted with care and intention to construct a beautiful life predisposes a force of conditions onto that child. Infantile failure to thrive can occur from genetic and physical causes. Healthy infants pursue the objects of the world. develop and transform. poop and pee and cope. Infants learn by observing their sensations. be warm. comprehension and volition are premature at this point. The fetus reacts reflexively to most of the . transform. 2 5 9 Perceptions are their primary experiential states in fetal and early infantile experience. Development seems to move from complete attachment of the awareness to the objects sensed as being the actual real object. To live is to be born into suffering. do have conceptions. stimulation. and to be comforted by those who care. Others are more cautious. flexible. humans have not verified the moment of conscious awakening in the fetus. Early fetuses probable sense without necessarily perceiving the sensation. 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. They are the sensation. A child conceived accidentally to an uncaring parent who may be abusive and neglectful has a motivational predisposition to fail to thrive.To date. Infants learn to become aware of objects outside their body. Conception. Healthy children are born with temperaments that will influence and be influence by the care the get. comprehensions and volitions that influence the attunement of that child towards fulfillment. The infant is faced with the harsh reality of the world as it is: painful. Some do so more intensely than others. Experience is probably mostly vegetative as we first form. Humans mature through early phases of complete self-absorption and direct perception of the object with minimal representation. Some infants are temperamentally more focused and others more distracted. Children can develop to become adaptable. and can also can be influenced by psychosocial failures of care. lacking and relentless. Each being is born with a certain degree of sensitivity based on the hardware and software available. task oriented. however. The moment of birth is traumatic for all creatures after being squished through a tight space from a secure womb into as cold world.

temperament and home. fussy and feisty. The wise parents come together in love for the purpose of creating a beautiful life and family together. painful though it might be. How a family prepares for birth is symbolic for their moral way. protective from the elements and other creatures. for all involved. delivering and postnatal mother is vulnerable. committed to helping that life thrive wholesomely. The norm may 2 6 0 . annoying. sweet and cute. the important thing is that they actively care for the needs of the child and help her to thrive. Mammals. Birth brings these commitments to the forefront. distractible and moody. whatever. secure and comfortable children. This sets the stage for their development. gay. Parents are at different stages and places and in different cultural contexts. experience. including humans. Children eventually learn how to correlate their experiences with objective and social norms. nor assimilating. The most blessed babies are those that are born from the love of caring parents. The are many reasons to conceive a child and sometimes reason did not play a role. and most heterogeneous societies have lost sights of the peaceful states as part of the norm. married. with economic and political stability. Other. The commitment of the parents sets the moral stage for the child to be. The environment is preferred to be safe and reasonably private from A Birth can be a beautiful strangers. Some cultures especially cultivate stability and resonance as a cultural norm. The behavior they model is the context for the developing child. Despite the parents being single. non-accommodating. Babies are cared for in the context of their body. Crisis can precipitate or bliss can be had as a new life comes into the world. The mother will usually get anxiety unless her nest is satisfactorily comfortable for birth and childrearing. Things happen and commitments transform and the lovecommitment dream seldom manifests as hoped. pregnant. Wiser parents learn to effectively care for their babies and encourage trusting. Behavior can be constructive or destructive and the parent’s behavior set the moral tone for the child. in a peaceful family and culture. They might be very intense. They might be calm. learn how to cope with their internal sensations and their temperamental dispositions more directly. A child brought up in a peaceful environment. have a nesting instinct when they are pregnant. and cultural depth is more encouraged to have a stable equilibrium. They have to early on. fresh and comfortable.They can be highly reactive.

A parent hopes to encourage enthusiasm for exploring the world. Some kids are mort comforted and others more agitated. The child copes with the issues 2 6 1 . The particular personality styles and traits of those influencing the early child condition the stylistic developmental context of the child. to recognize the dangers that exist for what they are. Young children especially thrive in more peaceful and stable environments. and to pursue a path that is curious. conditionally reactional to stimuli generalized in these ways. These qualitative influences set the tone for the child to be comforted by. Security and ability to be Hateful. moody and stressed environments stimulate the child to be more disequilibrium to disequilibrium. often loose sight of the Parents often remain in a reactive stressed state moving from goal of parenthood. trip and fall and embark on the long journey to driving their vehicle masterfully. creative. calm are essential traits for the wisdom path. The particular discipline technique is not as important as the result. A child’s ability to appreciate and maintain calm abiding as a resonant field state is tuned by the resonant field of the parents. but not in the experiences of most people and cultures. the family. The child’s egoic tendency try harder or not try again upon failure sets a fundamental trait tendency pattern for attempted operations. angry. deep and true. and take course to avoid them. Peace is not something that most of our parents have modeled for us. aggressive. Peace exists in an ideal world. The early temperamental influences are contexted by the qualitative field states that the nest provides. driven. Peace is none the less. which is a more valuable and meaningful Parents in the midst of the stresses of daily living. It usually comes around grandparenthood. Children crawl. Unfortunately. unsettling and uncomfortable. many parents are clumsy in their childrearing as their newborn child may be the first child the grownups have ever held in their life. 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. This tendency may be conditioned by the family’s reaction to the infant’s exploration and failed attempts. experience. when we can witness one or two full generations of cause and effect of techniques to discipline children. Parental wisdom does not come that easy. the culture and the environment. a state of experience and society that each of us long for.actually be more hectic.

The commitment of the family to truth and meaning. These set polarizing standards for the developing egoic norms. Each stage of maturity brings different potential physical capacities. Tuning the Body The first task of the young person is to learn to work the vehicle she has control over. the conceptual styles of the elders influence the architecture of the conceptual structures. or dysfunctional and less true. The control is at first mostly a passive control and soon a more active control. The family karma is the qualitative impact of the family influences conditioned into the experience of the child. they rely on others to survive. influence the experiential fields of those lives relying on them. All the volitional capacities begin their development as soon as we find that volitional space in our experience. They maintain a peaceful contented state and learn reliable and clear signals and response patterns that solve their needs. The family karma attuned towards the good and actually fulfilling helps the child to tune into a less illusionary or delusional way. Some children have an exception skill in being more trusting and secure. The space might be the wiggle of a finger or toe. The familial karma. Control of the body is based on a feedback mechanism between sensation and intention and the actuators of the body. semantic logic and coping styles of cognitive reaction that are functional and more true. A child will eventually learn how to gain self-control and to meet their own needs. A thriving childhood is contexted by the care that one gets. For their time being. The body has many actuators that are tweakable by the will from quite a young age. Amongst all the difficulties and deceptions.at hand and the fears of those that they can conceive might come to be. their most thrivable way. deviate and illuminate the child. Indeed. is the family’s Q-factor: how well their family karma attunes with their family dharma. Parents and siblings who are deceitful and abusive and fear provoking. so to speak. most children have the opportunities to learn a trusting and secure way. is the weaved family norms into the fabric of the egoic norms. there must be some love and trust. As a child comes into conception. or it 2 6 2 . These others set social norms and model behavioral norms. The qualitative dynamics and transformations of the family influences conceptual frameworks. The deviation and brilliance of the norms presented. to transformation with integrity and in congruence with the real or valuable.

in the short and the long term. occupy it. for teaching. needs to be respected and cared for. for procreating. for sustenance. lift and orient the head. for making a fashion statement. resilient and capable body that responds to the commands of the child. and eventually to sit up. and they must learn what activities to avoid that especially add injury. Every day for a young child brings a new level of familiarity with driving the body. The child will learn to reach out. or dysfunction to the body. A healthy infant explores the environmental objects curiously. however. Much of modern cosmetics is used to glamorize the body so as to make it appear more cared for. will influence our rate of decay logarithmically. Each person explores ways for meeting physical needs and eventually habituates into a pattern that allows survival with minimal inconvenience. One can gain insight into a person’s general capability of respect. by the care that they take for their body. pleasure. cautiously and openly. pain. Humans have gained skill and capacity in all these ways of using the body. and transform it. run and climb. walk. for art. The space has to be made available or we have no opportunity to occupy that space. The body can be used for self-regulation. for communicating. It takes a selfrespecting skill to move the body in the ways that encourage better functioning in the long run. the child can perform complex purposeful movement with fine and gross motor skill competence. for sport. for utility. for play. Most of the early commands on the body are clumsy due to unfamiliarity. An uncared for body degenerates easier. Eventually. The goal of early childhood physical development is to have a well nurtured. She requires control over her body to further engage and transform objects. The body. fatigue. yet we also need the capacity to behold the space. a mature adult creates her own opportunities. All physical vehicles degenerate and require some degree of preventive maintenance. Eventually. The actual care is more important than the appearance of care. coast. Human are bounded by the potential capacities they have and the opportunities they have to experience and express them. Wise patterns of self-care are those that successfully work to 2 6 3 . grab. Humans have proven themselves quite skilled in using their bodies. crawl. A person must learn what makes their body function the best. for learning. Every body needs food and exercise to thrive. The congruence of the intended effort to physically care for ourselves with our need to do so.might be a tune into a sound or sight.

desires. Principle: Survival and quality of experience is enhanced by an effective body. hunger. styles very and transform and they search for congruence with the principled goals they are aligning with. sorting through a lot of misconceptions. and existential abuse. avoiding weak and inappropriate discipline to poor nutrition. These justifications help their egoic structure to remain more stable. The principles of excellent health and longevity are not a prenatal knowledge we are born with. encouraging genes and encouraging fates. personal preferences. A healthy body has a vital sense of energy. 2 6 4 . abusive or negligent movement and experiences. The body is tolerant of the weather conditions. and desiring habits and traits. People distort their congruence readings when they have conflicting motives. Principle: Principle: Human bodies maintain health and longevity through discipline Human bodies tend to be offered better physical experiences by according to careful nurturing. Excellent health. pseudoscience. and avoiding personal sabotaging. most of the time with enthusiastic effort. This is very clear on people’s path of physical discipline. an encouraging unconscious. but the will is the motivating force to move and maintain the physical body into excellence. The wise path of physical health includes the proper discipline according to the proper principles of physical health. Humans often practice various behavior patterns and test moral theories for their ability to be valuable or meaningful. This path may also include an encouraging environment. People can be rigid or flexible in the particular style. hygiene and sanitation habits that encourage the healthiest of lives takes a disciplines effort. coordinating. strengthening. and general physical disrespect. The principles remain obscured by superstitions.bring about value and meaning. The wisdom path is the proper discipline according to the proper principles. even in times when the people are acting in ways very incongruent with the physical well-being. pestilence. that obeys comfortable biorhythmic cycles. 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. and defense mechanisms. It is possible for most non-diseased people to be extremely healthy by disciplining the body according to healthy principles. Many other factors play a role in our physical health beyond our will.

is very challenging for the long-term health of the knees. These practical considerations overwhelm the wise decision to care well for the physical body. The wisdom path hopes to cultivate into the very desire nature. caretaking. This is done through self-care. craft. good health habits so that the awareness will tend to reflexively and intentionally desire healthy physical ways. Skiing. We judge the need to care for our body against time resources. wisdom. some other. Many an athlete or performer or laborer had to sacrifice their physical health or comfort in their activity. sport. for example. art. Once we are clear on the causal linkage. Every time we get into a car or airplane. 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. Principle. The wisdom path avoids the results of vices by avoiding attaching to vicious activity at the moment of choice. This purposeful activity can influence objects and events into valuable and meaning patterns for the involved experiential fields.People risk their body all the time. Health is not the only goal of the physical body. ankles. the more we can comprehend the multi-causal processes and complex linkage of ensuing results. Intention is always speculative. 2 6 5 . The wisdom path encourages using the body in ways that increase the quality of experience. we have the self-promoting or self-defeating choice to create or pursue an opportunity. or walk down the street or drunk alcohol or take drugs or eat destructive foods or perform dangerous sport or job. Physical talents can be also potentially very harmful both emotionally and physically. our tongue’s taste. The wisdom path is not just a talent. Principle: The wisdom path includes behaving with virtuous activity balancing other virtuous activity. The body can used for purposeful activity. (not only balancing our vices). The more intelligent we are. The wisdom path would include choosing physical activities that respect the body and its integrity. and utility. The list is vast and the book. our thrill seeking or economic need. but a skilled technique motivated to succeed in an endeavor. is the least foolish of these speculations. shoulders and back. This study could go into the details of the many physical talents that people are capable.

One can learn to use these are excellently and negligently as well. We can align our intentions to tend to our physical terrain. Survival is not often the issue for a mature adult who has figured out a way to survive conveniently. weeding and amendments. 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. Events occur when we do not know an eigenstate or eigenfunction and must make educated guesses on their control points. Nonetheless. These unfamiliar events could be either internal or external originated. 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. organs. 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. 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. The person must have the potential capacity to perform the function successfully. Survival does not need to be easy and is sometimes quite hard. Some cultures have learned how to make surviving easier. people look for familiarity 2 6 6 . and organ systems are the physical terrain in which we dwell and deliberate control. 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. A lady in late pregnancy might be in this predicament. Likewise. The wisdom path would include the survival skills for the scenes one is likely to finds oneself. Eventually we develop our own insight into our eigenstates and eigenfunctions. Awareness must have access to the memory of the proper equilibrium state to judge the properness of the now state. One might tune into a bodily process and not know what it is. Our cells. subconscious drives and our intention. The wisdom path seeks congruence with other like minded fields of awareness with integrity. The wisdom path becomes familiar with the physical terrain and learns how to obtain the resources available to it. and cooperatively pursues economic sharing of the burden of survival. It functions according to physiological parameters.Principle: The body must be alive to function. like a gardener who knows to soil conditions by tilling. nor whether it is good or bad. The body has needs and a way.

It is possible for 2 6 7 If the equilibrium is healthy and fully functioning then the overall system achieves physical .and compare unfamiliar present events with those that match most closely according to important time-space-meaning contextual considerations. We concentrate selectively all the time. It is possible for humans to remain in awareness without object attachment. The body has many parallel functioning systems that seek to maintain the equilibrium of the body. oblivion. The wisdom path builds a strong repertoire of eigenstates and eigenfunctions. fundamental tone. others can maintain health despite their unhealthy vices. Homeostasis is the name for the physiological equilibrium that each system of the physical body seeks. Healthy and vigorous people usually excel in this discipline. and can remain aware and at peace. It really helps to have encouragement from the environment and social influences if the aspiration is easily distractible. The field state of awareness resonates with the other field spaces it shares. and develops the capacity to skillfully self-regulate and adjust the body accordingly. Yogis purposefully cultivate the disciplining of the de-attachment to the thought-forms do that they can remain in their essential experiential nature. insights and actions can convince awareness of disturbance and unrest. Perceptions. or is remaining undisturbed in its Most people experience awareness without attachment only haphazardly just before falling asleep. let us first focus on the cultivation of the state of awareness itself. resonance. One can learn how the body works and works well by being interested in such things and aspiring to do so. awareness takes on the characteristics of that which it is engaged with. conceptions. The will to become strong and healthy and to take physical care is an aspirational symptom of being on the wisdom path. When awareness is not attached to objects it is either in distraction. [physical systems and their homeostases] The wisdom path aims at this resonance and encourages the cultivation of capacities that support it. When attached. or after a head injury. Awareness has a resonant state when is minimally attached to objects and a states when attached. [Signs and Symptoms of Wise Physical Discipline] Tuning Our Awareness Before we explore the skills and capacities available to awareness.

These objects can still disturb us. Objects with enough impact will call our awareness to attend and engage to the disturbance. Contentment is the aware state of peacefulness and self-satisfaction. 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. The wisdom path encourages the cultivation of a field of awareness with the highest resonance of quality and meaning feasibly capable.awareness to behold objects without allowing a disturbance to the awareness. but attachment was not the root of the disturbance. can be lackluster. Possessiveness is often at the root of attachment. but this awareness becomes existentially 2 6 8 . Neutral objects do not cause much intentional disturbances. Many people use objects to train awareness in ways of attaching and releasing that are not disturbing. or on a calm day with no worries. The field of awareness itself. awareness can be aware. no desire. Awareness. because it is. the denials. attach and release objects in disturbing ways. by its nature luminous. free from all objects. while most attachments are intentional. dim or clear. To self-reflect back onto itself without using an object to do so. but most people are not skilled enough to do this. no wants. The other disturbances come from the don’t wants. Jealousy. all and any object on the screen of awareness. itself is a state that is available to itself. Awareness does not need to have reflection to sense itself. Even after the withdrawal from attachment to all sensory input. lust revolve around a possessiveness. The field tendencies of awareness can be like floating on the turbulent sea with a tsunami coming. Contentment is the name for the state of awareness when it is satisfied in and of itself. foggy. brilliant and alert. Desire skews us to see the object with glamour and distort its value and meaning accordingly. greed. Contentment is the state of no needs. Anger and hostility occur when a person does not get what they want. the moving away from an undesired object. Principle: The wisdom path encourages the cultivation of contentment as the default resonant state for awareness. Humans habitually continue to engage. Awareness’s desire to possess an object is proportional to the potential disturbance of the resonant field. the avoidances. all conceptual input. and even are contenting to awareness. is a difficult task for awareness. a priori attachment to objects.

The eigenvectors of these egoic matrices set the bases for the egoic frame of reference. From the egoic frame. But awareness need not identify with the egoic references. people commonly you their street address. behaviors it engages with. People confuse their essential experiential nature with a set of qualities or images that represent the essential nature. How we orient our identification is critical to our evaluation of our experience. a concept. relished. then this will set personality off to a skewed orientation from the get go. referenced closely to that meaning and value. an understanding. here-now. a behavior. Awareness typically identifies itself with those egoic matrices and orients the frames of reference as such. when established in its own fundamental nature. babble. The space between the thoughts and feelings and perceptions can be elongated. objects. The egoic matrices are those functional qualities that we identity as that which we possess with the boundary of “me”.cluttered by the day in and day out sensations. Principle: The wisdom path encourages awareness to identify with its true fundamental nature as being aware. in this solar system in this galaxy. Awareness. They identify their fundamental awareness with the objects in the dimensions they dwell most commonly. When asked where they live. has truer response potential when harmonizing with impacting Most people are far alienated from their own fundamental awareness. Awareness can go about its business without attaching an orientation and metric to the field. the local field is appreciated as “Euclidean” that is. False identification of awareness with identified objects is a special neurotic tendency of awareness. coordinate system. If we mis-identify our own self as something other than it really is. the need to possess an object will not compete with the essential value of awareness. 2 6 9 . Then. then they have mis-identified themselves. Where do they actually live? Right where they are aware. They forget that it is on this planet. it can take the object for what we comprehend it to be. enjoyed far better than a good wine. not just what the object means to me. If the person identifies themselves with an remembered image of themselves. in this galactic system in this part of the universe. an appearance. experientially familiar and seemingly undistorted. dreams. fantasies.

Logic started from false premises is skewed from truthfulness. the null space of all subjects and objects. a scene is many scenes. Awareness can also simply become aware of the information without attaching a feeling or attitude onto the information. An object is many objects. It may be simply “the space of awareness”. We may not know our true essential nature. Awareness simply is that. the space that attends to the subjective existence of the objects. but it is not necessarily an independent “entity” like a “soul”. an entity. conceive. especially if the primary premise and 2 7 0 . may be independent of a unified “essence”. Awareness is our field of awareness and it can be referenced. a being at the essential core of awareness beyond the mental faculties. it too is interdependent on many causal linkages and its boundary is vague. The space can be influenced by so many factors that it is inherently confusing for awareness to discern the real from the apparently real. Is there a subject. awareness. Awareness seems like the subject of the objects. an event is many events. There are two types of nonobjects – subjects and void. i. Awareness is a qualitative appreciation and discrimination Awareness can be fresh. This includes our “awareness” as an object. Yes and no. a worthy template for good memories to begin. We must be conceptually prepared for the possibility that nothing is at the heart of awareness. itself as “an object”.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.e. Awareness itself is a mental faculty. Objects seem relative to awareness. This minimally deviated state of awareness allows for more accurate inference. will and capacity to instigate change. Awareness has the ability to perceive. Awareness need not necessarily have substance. We semantically refer to awareness as the heart of “me”. but we can certainly learn to recognize mis-identities. Mental capacities seem to be dependent on the physiologic and subconscious factors as apprehended in the space of awareness. Every object is interdependent on many factors and is only conveniently called “an object”. Awareness appears to be subjective. To have substance implies a mass. The void is the kernel. Even awareness. comprehend. arousable. an object. Awareness seems to turn on and off based on physiological parameters as well. alert.

The Tuning of Perception Many of our perceptions seem to accurately reflect the external objects they represent. nerves. 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. This is the integrity of the perceptions to be true to the sensations and the objects that they represent.. the object. objects of sensation and our awareness of them. The ideal perception would correlate faithfully to the actual qualities of the object that is perceived. Excellent sensation ability includes the ability for both discriminating fine differences in the qualities perceived. Perception develops specialized talents in certain 2 7 1 We can be very well correct in our experiential . Although we may not be certain as to the objects true identity. Much of experience occurs with the direct perception of objects without attachment of positive or negative force fields onto that object. We could not survive in this would without perceptions that are isomorphic with the world they represent.e. Likewise. Extraceptions are thus dependent on sensation.. Principle: The wisdom path encourages the accurate and true representation of objects sensed from the within the body and from the outside world. Our perceptual talents are strongly influenced by our neurological capacities. The sense organs. inference begins with the awareness of the objects to be transformed logically. etc. Objects of familiarity or unimportance do not project such a field influence on objects. The degree of isomorphic congruence of our perceptions with reality is the perceptual Q-factor. chemicals and brain contribute to our sensation of an object. We assume enough certainty as to accept the objects existential reality without necessarily identifying and conceptualizing. assumption of reality.rules of logic are skewed by the frame of awareness. identity may not be an issue. Principle: The ability to accurately be aware of objective reality is a valuable trait on the wisdom path. a high perceptual Q-factor. as well as perceiving the spatial-temporal-causal contextual relationships involved with the object. i. This is required for our very survival.

Perceptual differentiation and integration occurs even before the conception of such. inference. A talented perceptual ability would set a clear and undistorted perceptual field for conceptual operations to be faithfully induced. Some people are especially talented in one type of perceptual skill. We can perceive perceive without associative rememberings attached to the object. A child with perfect pitch can easily identify the distinct pitch of different tones. then the And so is the misconception and 2 7 2 conception and comprehension of it is possible. Many creatures. This perceptual talent is similar to the many potential perceptual talents that children have. Once an object is perceived. Some of us are especially clumsy in the perceptual ability to engage with objects.discriminative and associative abilities. The wisdom path encourages the cultivation of the person’s perceptual capacities so that future experiential states remain the least distorted and most true. We can also perceive the object indirectly through representation. the object and its immediate relations. The kids with perfect pitch often wear glasses to see better. including ourselves. These perceptual talents can be influenced by enthusiasm. We can see and hear and taste etc. societal pressure. distracted attention and environmental obstacles keep awareness from perceiving the true object. and investigation. Principle: The ability to perceive accurately and skillfully promotes the least future perceptual distortion tendency upon beholding objects in the future. difference and similarity directly in the experience of the perception itself. Thus begins the attachment point. comprehension. and personal need. directly. We rely on this ability. We directly perceive the truthfulness of our perceptions and we also can consider and evaluate the accuracy of the apprehensions our perceptions. Often when one perceptual field becomes so expanded and familiar other percpetual skills are atrophy through neglect. We perceptually identify the identity before it is conceptualized as an identity. The ideal perceptual capacity would include the ability to perform specific and general perceptual skills. Perceptual integrity is dependent on the direct perceptual ability as well as the perceptual attachment and engagement style. poor sensory resolution. . The ability to perceive an object is not the same as the ability to remember the associative details required for comprehension. Dimly lit consciousness.

attending. Awareness learns how to scan better. studying. more accurately we deeper relational insight. Perceptual mindfulness is the immediate evaluation of the realness and quality of a sensation and its relational context. alert. Focused. Mindfulness is our sense of what is and what is not. oblivion and deception are the opposite of mindfulness. The reflexual reactions can be habituated into a controlled sequence of reactions. but the wise cultivate good and accurate perceptions. Etheric intraceptions are those perceptions of the body and its force fields. People can gain talent in perceiving accurate and well-valued etheric and astral intraceptions. Enthusiasm. Memories of objects and their transformations become the evaluative standard for the egoic frame of perception.miscomprehension of it. Focused attention and alertness do as well. looking. 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. A person is likely to miscomprehend an object if its is mis-perceived. disturbing or enticing. insight is the way of mindfulness. These memories are offered by our subconscious and are conditioned by past attachments. Astral intraceptions are those sensory like inputs onto the filed of awareness that has no objective origination. The attachments can weight the values of the perceptions. Good and accurate perceptions may not make us wise. They encourage awareness to attend. musical ability can grow into a sophisticated perceptual talent. Clear and accurate perceptions foster clearer memories. Perception has innate heuristic abilities to learn how and why to scan for meaning and value. for it sets the template for clearer memories. and relate well. and curiosity also foster clear perceptual capacities. We indeed 2 7 3 . listening feedback and feed-forward information for further control. concentrate. Musical perceptual ability is one example of the integrative ability of awareness to perceive complicated relations of tones. Clarity of perceptions is an essential talent. This is done through mindfulness. courage. Distraction. Over time. We have a reaction to the engagement of awareness with an object. Perceptual scanning. Negative attachment distorts the amplitude and or the perceived image structure. 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. That reaction is a result of the impact of the object and our capacity to react. They too carry the power to influence our attachment.

Attachment is usually based on our previous encounters with a similarly perceived object and the feelings associated the object. however. A feeling has the potential to move us deeply. past experiences. The intraception can also correlate or not with the object it represents. 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.have attachments to feelings and words and images that emerge from our contact with subconscious or bodily sensations. Perceptions and conceptions and their attachments are sometimes a necessary means to comprehension. thoughts. Thus etheric perceptions can be accurate and vivid and representative of the bodily sensation it has as an object. These associative tendencies influence how we perceive the object. Attachments are a necessary part of certain cognitive processes. engagement. for they set the egoically-normed direction for the qualitative vectors of the conceptual tags. Personal styles of coping with our feelings. Astral objects. Attachments can foster wholesome or unwholesome repercussions. bodies and the world develop as we breed attachments. Healthy attachment styles encourage ways that enhance the perceptual and conceptual mental processes. Astral objects are most correlated with memories of objects. The way of pursuit. They do. Astral reactions are triggered by intraceptional and extraceptional cues as attached tags of feelings. These tags weigh the perception into their evaluative bias and skews the perception by the astral associative tendencies. but they do not have objective substance or mass. have an object that has subjective perceptual value and meaning. semantic representations. The content of the astral perceptions can also be valuable or not to awareness. Etheric perceptions are dependent on sensations of bodily origin. attachment and release of the object will further encourage a conceived similarity. thoughts. 2 7 4 . do not have a real objective correlate. Astral objects seem to have a life of their own and can transform with our without out attention and intention. driving our future perceptual evaluation. however. although they can be imaginative and procreative. qualitatively. especially conceptualizations. Astral objects have qualia and experiential force. Principle: The wisdom path encourages healthy ways of transforming experiential objects using attachment only as a necessary means to wholesome ends. These are our imaginative karmic tendencies. Our conceptions of objects are based on our identification which are based on our perceptions attached conceptual tags.

Insight need not be attached. 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. Principle: The wisdom path encourages the development of those perceptual skills that are coordinated with the wholesome intentions of the greater moral goals. as perceived. these are meta-skills. The necessity of problem solving also urges awareness to learn ways of observing perceptual phenomena. one does not need to be attached to conceptions or perceptions. A wise person looks for ways to encourage healthy attachments and a mindful detachment through insight.Once rightfully comprehended. The feelings. but we can direct our awareness to those objects and witness. the list goes infinitely on. We may not know the “truth” of what we behold. are delusional. and contemplations of the wisdom path. We have the opportunity to perceive our feeling before we conceive them. Some skills are meta-skills. Mindful insight helps us to discern this. can be painful or pleasurable or neutral. Curiosity urges awareness to pay attention. attachments to them as if they were real and true. The skills of learning and teaching. Perception is a big subject. playing music with others. Perceptions open the door to the expansion of the space of awareness. The boundary of the space of awareness expands when it beholds. and often offers a way to behold free from the burdens of attachments. Therefore. Input of new information is a space expanding phenomenon. Awareness gains skill in particular ways of observing phenomenon and has a base talent of a priori ability. peering into a telescope expands our consciousnesses into the heavens. however there are many other reasons for misconceptions. as conceived. Some perceptual skills involve the talent of being curious. Misperceived feelings are often misconceived. There are many types of perceptions and therefore many types of perceptual skills. Technically. shooting a basketball. are the attached recognitions and implicated tags onto the perception. only truthful representations. that is. Some perceptual skills are task specific: Catching a baseball. The feelings. Perceptions and conceptions and comprehensions are not truth. their qualities and transformations. 2 7 5 . they are skills that focus and encourage other skills.

Many feelings are misidentified. Emotions can also be pleasant. grief from the loss of a loved one. Emotional feelings can be extremely sensitive and quick triggered. Principle: The wisdom path encourages emotions that feel good and that are comprehended to be wholesome and constructive. I could hurt you because of my feelings induced into your resonant field and causing disturbance. This pleasure entices awareness to orient the volitional capacities towards obtaining more pleasure. Attachments to misconceptions of feelings often lead to enhanced suffering. the cause could have experientially been mis-identified as a comment from the person’s wife who he was talking to. manifestation and transformation of the feeling leads to relief of much of that suffering. Accurate insight into the origin. we can induce feelings into others. convention prohibits behaviors that stimulate certain feelings. but have grave moral consequences. Emotions are the great triggers of conditioned response and are potentized by their level of attachment to their conception. The conceived effort to fulfill a desire is often the fundamental source of misconception from the feeling. if we are devoted to harmlessness as an ethic. or dull and clumsy. The feeling of physiological events are often misconceived by awareness because of conditioned relational conceptions that inertially accompany the perception. Social We are not socially or 2 7 6 Our anger is felt by another as is our kindness. and politically. then we are devoted to . Some feelings feel good now. they have great value in the world. The cause may have been the cayenne pepper that was in the hot sauce of the burrito. Some feelings are especially negative and bad. Chronic. We develop a moral obligation to control the experience and expression of our feelings. Feelings are also part of the social milieu. severe pain. I could hurt your feelings. socially. Even though we experience feelings privately. This desire will employ our effort to fulfill it. The experience of a racing heart from a cardiac arrhythmia could be misidentified as apprehension or anxiety. encouraging wholesome feelings. The conception is the egoic attachment of want onto the object that charges the object with a desire. Because of the ability to influence other people’s experiential fields by our emotional resonance. shallow. Some hurt can motivate us to care better. 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. Therefore. and this could have grave consequences. economically.

the transformations of these matrices. memory encoding. Principle: The wisdom path encourages truthful and valuable conceptualizations. Conceptions are the That representation can be used for logistic transformation. biased. A wholesome pursuit of wholesome feelings that has wholesome consequences was probably really wholesome as conceived by the person. Like. Mis-identified. Feelings pursued without control gets people into big trouble quickly.legally encouraged to masturbate publicly in the grocery store so that we could feel the desired orgasm. Conceptions are the identification matrices of the most similar class. This tag may be an image or a sound like a word. being a conventional tag for the object. Manics are often faced with the consequences of their manic pursuit of a feeling. times. perceptions. and they may be analogical directly looking or sounding like the object or non-analogical. deficiency and mal-development can alter our conceptual processes. Immaturity. mis-representated. Tuning our Conceptions Conceptions attach to the object as it is recognized. or object. Egoic conceptual matrices can 2 7 7 . Many obsessions and compulsions are seeded on a feeling or emotion that is avoided or pursued. The conditioned attachment itself becomes a drive to be quelled. Principle: The wisdom path encourages feelings that encourage feelings that are wholesome and true. We learn to cultivate specific feelings by attaching their generation with certain behaviors. places. but cultivated lineages that we endear and engender. an integrity of correlation of a concept and its transformations with truth and value (the resonant state). Our conditioned tendencies become the default conceptual egoic way unless superseded by intention. representation of a meaning or value. conceptions can have a conceptual Q-factor. illogical. mis-related. These feelings can get out of control or remain in control. We remember the conception attached to the object as a virtual tag for the experiences that occurred. fallacious and destructive conceptions are avoided on the wisdom path. and for communication. Most conceptual challenges are these altered processes in relation to the person’s karmic and intentional misconceptions. Feelings are not just feelings. The pursuit of stimulating our feelings has many rules to obey. that is. and the memories tags for these conceptual values and meanings.

The tighter we attach to conceptions. Excellent conceptual ability develop from excellent heuristic capacities. the potentially stronger and more disturbing the grip. dangerous. the more potential for clearer conceptual sailing. The greater the unreasonable grip on that seed. can be used in the achievement of a purposeful transformation. The evaluation of capacity is dependent on the standard norm used as the control criterion. the more the potential power of the stubbornness to reap havoc. relation. Adults with superstitions.be fundamentally true. The convincings are the conceptual logic that infer their way to more conviction and hence more stubbornness. Is this person conceiving 2 7 8 . and as such. prejudices. Principle: Excellent heuristic capacities allow a being to move closer to more truthfulness and value. be they wise or foolish. The wiser ways seek to avoid these clever tricks. Everyone’s learning style is different. People need convincing to pursue most paths. Excellent and accurate identification. The way of conceptualization is lined with many foolish. and inference become the skills that help transform what we see into what we know. The norm could be the dharmic norm of the wisdom path. All children have superstitions because they are coming from a place of not knowing better. however each of us have learning styles that attempt to conceptualize accurately. develop to a different extent in each of us. or the norm could be an objective conceptual standard or a social convention chosen as the norm. They are also encouraged by self-motivated heuristic capacities that learns how and why to learn. The less seeds of turbulence. and deceptive tricks. the norm could be the egoic path. Conceptions are useful to change perceptions in to comprehensions. The capacity to improve upon ones capacities is a great capacity. Turbulence often is stirred up from holding on to misconceptions and disbeliefs. Learning how to learn. These intellectual capacities help discover the needed conceptual insights to point to the wisdom path. Language skills and learning skills are encouraged with clear and accurate models as templates for conceptual processing. that is. heuristic capacities. cognitive distortions and destructive ideas often develop patterns of turbulence complexed around seeds of deception. or fundamentally deceived. Egoic conceptual transformations can be fundamentally constructive or destruction. biases. even good conceptions. Conceptualization is a schematic tool.

intuition. A person can develop special skills in this faculty. Conceptualization is only partly influenced by intention and also by the conditional software tendencies and a priori hardware features. Buddhically derived conceptual norms develop the way of the wisdom path. being from non-being. strive for constructive goals. mindfulness. or can be particularly clumsy. And we will use objective reality as the standard norm for evaluating the conceptions and perceptions of objective objects. Even the best of insights can only mildly help a feeble mind. Awareness simply directs the objects to the transformation which occurs by the mental processes. The mind must have the a priori processes need to think and correlate our thoughts. 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. logical. The “buddhi” is the Sanskrit word for insight. beliefs. which will be called the buddhic norm. Conceptions anchored on buddhic norms often have more grace and less karmically generated frictional resistance. comprehension. Conceptions evaluated using the buddhic norms as control matrices are much different that those judged by egoic or conventional norms. 2 7 9 . problem solve. attitudes. How we rationalize. comprehensions and understandings. These mental processes are different than awareness. and we will use the person’s highest sense of right and true for all other perceptions and conceptions. but we can sense the more truthful and valuable. We may not know the truth and quality. ideas tend to be less accurate than those based on our insights. accordingly. Our buddhi is our insightful ability to discern right and wrong. and creative conceptual way that potentially could be a blessing in a person’s life. Conceptions based on attached feelings. Immature egoic conceptual processes eventually learn how to use insight as a better way to discern truth than through social or egoic standards. The dharmic conceptual geodesic is the honest pursuit of the truthful. Principle: Conceptualizations that are evaluated with buddhic norms encourage conceptualizations that are more true and meaningful. avoid destructive consequences will semi-direct our life accordingly.the best they can conceive? Is the person purposely pursuing the wisdom path of The person deviates or conforms to the normal way conceptualization or avoiding it? The norm defines the standard of truth and logic for the concept or the conceptual process.

some concepts are more Some conceptual processes generate creative possibilities of even more inference of truthfulness. Principle: The wisdom path encourages pleasant and accurate conceptualizations that encourage the further cultivation of wholesome and truer perceptions. More mature conceptual processes self-generate enthusiasm for the very thinking process. Conceptualization can be fostered for its intrinsic ability to move us forward into value and meaning. “Given the evidence at hand…. transmit and promote a correlation with some conception of truth. Others orient their conceptions with integrity and good Some rules of logic are more logical than others.”. intentions. Mature conceptualizers use thought when insight alone is foggy. and others deep thinkers. Tuning of Comprehension 2 8 0 . as well us the utility it affords us. comprehensions. profound. but is not truth.Some people are quick thinkers. Conceptualization brings a sense of reward and fulfillment in and of its own. Conceptions often consolidate into dogmas or creeds that are representations of a conceptual principles that define some truth. Principle: The wisdom path encourages quick. as the dogma is often represented by the words that the social convention has agreed upon to represent the dogma or creed. Others have excellent relational skills. awareness conceptualizes when the insightful signs are less than clear gives way to infer an educated guess given the conceived potential solutions. and are complicated classifiers and categorizers. conceptions. Some can better remember the conclusions of previous conceptualizations. Although a conception can reflect. it is always a conception which will by it’s nature. The awareness’ ability to tolerate the frustrations of the mental processes may allow the development of the process. project. The conceptual discovery process is by its nature intrinsically pleasurable at times and intrinsically frustrating. not just for what it gets us. be a representation. Some can calculate quickly and some can read and write well. behaviors and manifestations. and accurate conceptual processes that create more comprehended value and meaning. profound. It also realizes the limits of conceptualization as a potential discerning agent for the more truthful. This truth is a conceptual truth.

We still do. Comprehension is the dimension of awareness that fosters direct insight and understanding. Comprehension is the fulfillment of awareness in that it is the being aware of the truthfulness and quality of events. an 2 8 1 . Insight has an integrative function that sees the point of the value of the object here and now and in the perspective of time. and comprehension needs conceptions. our conceptions were immature and we believed many foolish norms. space. danger and real cost. Conceptions can become autonomous from sensory perceptions and comprehension can function autonomously from conceptualizing. People get quite used to comprehending through their perceptual and conceptual faculties. real need. each can free itself of its predecessor and function autonomously. He does not have a good comprehension of that object. We watch these faculties process and represent objects and infer significance to them. In our youth and much of our life. but the comprehension is dependent on awareness. They all need awareness to be part of experience. Once they develop maturely. and has the potential to be the most correlative with value and truth. The direct evaluation of the significance of the inferences relies on the comprehension of the series of events. The infant has a very immature sense of comprehension. Comprehension is the sense of meaning that comes from an insight and the sense of value that come from an evaluation. Foolish norms are not obviously foolish since they are often robed in glamour.It seems like each dimension of awareness requires its predeceeding dimension to develop effectively. Conceptions need perceptions. Perceptions need sensations. rather than a represented norm. The state of awareness is not dependent on comprehension for fulfillment. Coveted objects often seem more valuable in their pursuit then in their retrospect. rather than egoic or conceived social norms. Even more so for events. We can see that they obviously are dumbfounded when an object is removed from their field of perception. Awareness can comprehend its own fundamental nature and identify with this as the basis for the frame of reference. Our insight is the main way to discern the overall experiential value of the object. We know that an infant does not know the extent of what the object is and what it can be used for. risk. Insight includes the evaluation of the moral cost of the endeavor of pursuing or avoiding objects and events. Then the metrics of the perceptions and conceptions are based on insightful comprehensions. Insight is the tool we use to discern those attachments we have to foolish norms.

Together these tune the egoic matrices for our awareness to have as more accurate norms. Yet. Principle: The wisdom path encourages awareness to use comprehension and appreciation as the fundamental tools to discriminate good from bad. Some people are especially good at specific perceptual evaluations and comprehensions. but representative correlations with truthfulness. we spend much of our life learning so as to improve our conceptual capacities. Our comprehension accepts the answer for now because that is the best insight awareness has to offer. We seek to perceive and conceive of objects and manipulate other objects as well. but that does not mean we comprehend the answer. And still others have a talent 2 8 2 . Comprehension and appreciative evaluation occurs at ever step of sentiency. comprehension is from the perception and conception of objects and events. but it too. Comprehension gives the deepest and truest insight for awareness to evaluate meaning and appreciation gives insight to value. caused from not caused. objects and transformations available to it.infant has no insight into the causal connections between events. that we are thankful for After all. however. attaching themselves to One good comprehension is worth many conceptions rather than comprehensions. Each of us develop a level of skill to comprehend the substances. We can multiply 3 times 4 and conceive that it equals twelve. Comprehension is the insight into the truth. comprehension is what we ultimately seek. Most humans. comprehension can be available for awareness to comprehend its own fundamental nature unattached from the perception and conception of objects and events. we get so familiar with our conceptions. true from not true. This skill comes with maturity. Comprehension is limited in its capacity as is conception and perception. this capacity. like perceptions and conceptions are not truths. conceptions. Comprehension is a sense of truth as appreciation is the sense of value. People seem to get stuck. however. experience comprehension at a much lower level than their intrinsic capacity would allow. When immature. When we believe we really know the objects is often when we are most fooled. for it is the way of awareness to seek to comprehend the value and meaning of events given the fields. essences and relationships of events. others with types of conceptual insights. later. Comprehension develops along with the maturity of the being it is available to. glitched. right from wrong.

an insight as to their potential value. we often remain conditionally attached in a way that glamourized or deceptive. then it is hard to comprehend a the upright way. our family’s karma our nations. it can be quite attached. Intuition is the buddhic tool that is the evaluative discerning of right from wrong. we do not have the insight of the potential qualitative impact of the choices that we are making. Attachment is not a necessary part of perception or conception.with comprehending the comprehension process and can gain insight and talent with insight itself. As we detach ourselves from the weight of our karma. 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. because we are too busy surviving and meeting the basic needs. true from not true. Virtues have at their source of manifestation. Without comprehension. we develop into our opportunities to create some meaning and beauty. attached. 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. When we are victims to the weight of our karma. 2 8 3 The advantage of comprehension is that it does not need to rely on attachment to lead us to its fulfillment. Through sound insight we (hopefully) learn that we need to cultivate our very karmic tendencies to help us rather than hinder us. 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. yet our comprehension of the present causative factors and their momentums do aid us in our insight into the future impact. but it need not be Comprehension and . Wisdom is guided by the compass of intuition. The future is impossible to predict. The wisdom path encourages the insight into the value of virtuous moral behavior. Intuition is the comprehensive and appreciative skills (schemata) that give awareness insight. Tuning our comprehension and appreciation can allow us to find a level of uprightness that is healthy and fulfilling. appreciation give insightful principle to the discipline of behavior. but unless we have insight. good from bad. Our uprighting ability is our karmic tendency realign oneself in a “positive” manner following disruption.

comprehensions. 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 then many eventually learn how to care for others. Attachment tries to go down clinging to its delusional existence. intuitions and appreciations. Drugs also show us that or insights are not necessarily true just because we comprehend them so brilliantly to be so. therefore every insight remains at best. Non-attached insight is our best hope to find the dharmic geodesic. Our ability to conceive of a possibility and manifest a solution path takes many years to develop. but not all. Insight allows one to consider that other people have experiences as well. insights. and other species may as well. Each of us develop a relationship with reality. intuitions. Attachment has a wake of turbulence created by the clinging. peyote and mescaline. Early life consumes awareness with its own development and exploitations. And even those with well developed. magic mushrooms. LSD. and each of us develop a relationship with the sensors and actuators of our fields. our leading principle at this time ready for adjustment.This buddhic compass can accompany awareness in most dimensions of awareness. Comprehensions. Principle: The wisdom path encourages people to see the limitations of even their insights. and marijuana all seem at times to heighten the buddhic sense. while non-attachment allows the next moment to be available for further less-biased consideration. 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. Some principles become very clear and there is insight into the inner workings and causal connections of reality. while non-attachment encourages awareness to move on to bigger and better things. All sentient creatures probable perceive and some conceive and some might even comprehend. Ayawaska. Wrong insights and insights with negative attachments are possible and likely. Eventually most people have to learn how to take care of themselves. and this capacity develops on many different levels and extents. The consequences of one’s moral behavior has the ability to help or hurt more fields of awareness. then 2 8 4 . It is also seemingly amplified under the influence of certain drugs. If a creatures has feelings and we care about life. All life has value and awareness has the opportunity to help life flourish or to destroy. unattached comprehension can be in error.

despite their deficiencies and blindness. Some of us have a misguided integrity. Moral styles manifest according to one’s value and virtue repertoire. We have a qualitative impact on experiential fields. Some of us develop extremely low integrity and some high. but the disturbance and distraction. Making Our excellent choices is very difficult when we often have minimal insight into a situation. truer or not. Some people 2 8 5 . The moral style is not the concern here. Principle: Excellent skill is more likely to manifest well if the person with the skill cares about cultivating it. The skill in caring is one of the greatest moral skills that a person can develop. qualitative fate remains at least partly in the hands of our skill to deal with our destiny. Our moral integrity invades just about every field available for awareness to observe and change.our behavior ought to be tuned towards the protection and care of life. great way. High Moral Q-factors would be a strong discipline according to excellent principles that encourage as many sentient beings in a Integrity occurs when our words. Integrity breeds the resonant state. Moral integrity is the Q-factor of our intentions correlated with our ability to manifest in accurate and wholesome ways. Integrity is a measure of one’s capacity and willingness to care. And then. Mix a little vice and bad habit and we have most of humanity. Principle: Moral paths can evolve to encourage respect as a fundamental reflexive intention when interacting with ourselves and others. as if one really cared. When we care about someone or something. We can also willingly control our body to behave and change physical objects. Insight allows us to comprehend how we can make an encouraging change in our own and other’s experience. and effectiveness of the style is. The wisdom path encourages the 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. How we each harness our will and discipline ourselves is expressed into the themata of our styles. there are those moral geniuses who really cared well and those who taught others how to care. thoughts. Care is the way one manifests their respect. One such skill is the ability to make choices that care for ourselves and others. and some mis-intended. The impact may be better or worse. The ability to care well is a talent that some people have a knack for more than others. People can learn how to care better. we are more likely to pursue its wellbeing. feelings and aspirations are congruence with experiential value and meaning.

is one of the greatest losses a being can suffer.have had excellent role models for wholesome caring ways. laziness. Because of this insight. our integrity is dependent on our strength and accuracy of fulfilling skillful and caring transformations. and others are unfamiliar with genuine. displaced aggression and all the other frustrated deviations. The loss of confidence to do what one really believes is right to do. We can observe and transform our behaviors. tendencies and traits in all experiential dimensions. The wisdom path encourages the cultivation of the awareness of immanence and transcendence. habits. We strengthen the will by strengthening the will. awareness has the possibility to gain insight into its own reality and the reality of the world. we make sure that the solution path is accomplished. When awareness beholds its own essential nature. is longed for most aware creatures with integrity. Sharpening our cognitive tools of transformation are critical steps on the wisdom path. well intended care. When one really cares well. The field of our care extends to those we care for and can influence. strong and clear abilities to manifest what they have comprehended as right. comprehends its immanence. then they seek out ways to develop even more secure. and some seek out others who don’t care so they can not care together. apathy. Sharpening the tool is part of every craftsman’s art. Every moral decision can build ones faith in one’s ability to disciple according to chosen principles. Humans have a special knack of talking themselves out of the reasons they should do what they have insight as right. it Awareness is not beholding any form when it is settled into simply being aware. In addition to sharpening our cognitive tools and harmonizing the resonant field states of experience. All the deviations we discussed earlier are the very deviations that are willingly avoided on the wisdom path. kind. We have to cultivate this strength by following through on assignments and meeting the challenges hindering us. We can tend to ourselves and to others. Awareness without an attended object or disturbance transcends 2 8 6 . This faith is a great asset to all on the moral path. There are many possibilities of ways and strengths of caring. If we attend to ourselves and others as if it really mattered. Some seek out others who care to care for them. creative and beautiful. Lack of faith in ones ability to fulfill a goal can snowball into depression. safe. A harmonious calm joyful resonance as a baseline. We can care for our own intraceptions and cultivate a internal psychic milieu that is realistic.

indeed. has “no form”. since all “things” have form. between their breaths. then it is no-thing. Principle: The wisdom path encourages intentional behaviors that are Since we are responsible and accountable for our constructive. that not only has a physical magnitude and direction. The experience of simply being aware occurs for most people between their thoughts and feelings. there is still a state of luminosity and sentiency. awareness may still be a state. meditation. awareness itself is probably very similar. we are considered. Behavior is the moving of the body in a qualitative way. beneficial and kind. If awareness. nothing for anything to be relative to. of no-disturbance.physical reality. In the kernel of the emptiness of awareness. Although the content of mental modifications that each of us experience is different. as humans we have the ability to cultivate our behavior. responsible for our actions. This does not make it true that we are indeed fully responsible for all of our actions. no hope. by law. Unattached awareness undisturbed is immanent and transcendent. behavior. we should cultivate behavior that harmonizes well with society and the world. of intrinsic resonance. awareness some how can actuate many parts of the body. In addition to cultivating our field state of awareness. no change. our cognitive capacities. no lack of hope. and multi-organismic. 2 8 7 . and our intention. There is no form. much of behavior is automated and habituated. This experience allows awareness to recognize its fundamental resonant state. no insecurity. tai chi. Empty of form. no need. Our ability to move and use our body makes behavior a moral tool. no mass. of being. Behavior is a vector. The mind field is available to all humans and all people who wrestle with the mental modifications. Even though our body is multi-cellular. When awareness remains tuned into its fundamental nature there is no suffering because there is no pain. fear or negative emotion. but also has a meta-physical intention that gives it a vectoral how and why. no time. As mature adults. qigong and pranayama are just a few of the many lineages skill that has been passed down. We do have the possibility to direct our bodies. no desire or want. It is very possible that someone who never heard of yoga could be excellent in the yogic arts of disciplining the mind. 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. by its nature.

tactics. We can also manifest in the dream world. Drug States and Mystical Experiences Manifestation has multiple dimensions. strategies. if the goal is not obtained.Because it can be so physical. We can manifest in our own mind field and we can manifest in our body and we can manifest into the world. the ability to create beauty. but all behavior is somewhat creative. It is possible. behavior doesn’t always seem that creative. Principle: The wisdom path encourages activities that are both intrinsically valuable as experiences. The purpose of art is to create beauty--the success of value and meaning. Humans have the ability to perform meaningful and valuable actions and thus can create a qualitative change. The egoic frame is shifted in dreams. Unfortunately. then it was still a good experience. That way. The dream world is a sub-dimension of our mind-field and is occurs in the astral dimension. that is. these are the words that describe the resonant means and ends of our moral endeavor. Goals. at the moment of their occurrence. 2 8 8 . The wisdom path is the willing capacity to be fulfilled. tasks. hopes. Wisdom is the ability to create the ability to create beauty. Behavior is the manifestation of experience’s creative expression. but upon awakening is recognized in retrospect as an imagery” experience of objective reality. seem like “real” experience of objective reality. Likewise dreams are an experiential field that. so might all of awareness. Wisdom is the art of transformation. which have no objective correlates and yet has recognizable form and transformation. and transform it intentionally. Wisdom is the capacity to manifest strategic tactics to pursue our hoped goals. Wisdom is the strategic achievement potential to fulfill our most important principled goals. This phenomenon allows awareness to see that the domain of experience extends beyond physical reality. behavior has the most evident power. Though dreams may be entirely subconscious representations of physical processes. This creation can be part of a strategic plan by awareness to achieve a planned goal. however. The purpose of wisdom is to transform our experience and it’s expressions into beauty. The astral dimension has pure intraceptions. the successful means to a planned end. as well those activities that move us towards a valuable goal. to recognize dream space as illusory. Tuning our Dreams. The end of the wisdom path is the wisdom path itself.

They can raise great fear and great hope. some actively pursue and explore these “imaginary” dimensions and consider some of these “real” spaces. The experiential value is not dependent on the object of transformation. we have the insight that the experience was in some very real way. is based on the evaluative standards of where here and there is. consider parts of the astral dimension “real”. How we get from here to there. The earliest dreams one remembers. Some cultures hold these experiences dear and some. for instance. as we are experiencing them. If we awaken and have insight that the experience was “real”. As we “awaken” from the imaginary. as we experience them. if not all. deceitful. tend to shift the egoic norms to include the values and meanings gained through the insights of these astral expansions. Dreams. We all experience the potencies of dreams and other astral influences. Metrics are the eigenvalues of the eigenvectors. then we are either deceived. when in fact. or not. 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. are “real”. Metrics are set based on the evaluation of value that expands the bases. The egoic norms can get shifted by these experiences. by their nature. Here can the particular center egoic frame of reference and there could be some egoic goal that is pre-destined to create havoc. drug state and mystical experiences show awareness that we can expand our awareness into other dimensions. trips. but on the transformative capacity of experience. have astral experiences that are profoundly influential. and mystical states. Many humans. are “real”. Here has the opportunity to use unattached 2 8 9 . The new frame. sets the bases for the insight and evaluation of reality. they are imaginary. they can solve conceptual problems and add to comprehension.Dreams. scoff at them and deny their value. imaginations. Drug induced states can be very real for people. Mystical states. Our intentional skill does get challenged in our dreams. are usually deeply symbolic for major themes developed in the person’s life. Certain experiences shift the complex coordinates into a seemingly real state. Here may be thus place of attachment that ego identifies as the standard of meaning or value. The eigenvalue is the identified standard of value that a particular parameter class has at the moment of evaluation. We can explore and consciously travel through the astral dimension and from the experiential frame. These experiences. Our astral experiences acts as a field of abstraction to play out certain experiences and thus also transform the karmic field tendencies.

Actions can also not be labeled as good or bad. Just like one day. “judge the sin not the sinner”. One of the most intrinsically valuable experiences seems to be “being awake and aware”. We tend to attach all other opinions. Principle: The wisdom path encourages the cultivation of enlightened awareness. but a potential experiential 2 9 0 Any experience can be capacity to be fully awake and aware by being calm. physicist might pierce the veil hiding the world of dark matter. defaultly transforms in a non-attached way. Enlightenment shall mean here to mean the realization of the maximum potential capacity for awaked awareness. but because they could. One of the greatest fears is eternally not being awake any more. We can tell the nature of the dimension by the effects on the dimensions we are aware. Experiences that cultivate our sense of awakened awareness are “better” than experiences that blind us into dumbfounded slumber.awareness to set as the fundamental frame of reference. imaginary or real. This last principle might say. Actions that harmonize with the valuable and meaningful experiential fields of those involved are relatively “better”. Enlightening experiences come in many stages and levels of insight. Enlightenment is not necessarily an endpoint. Egoic norms and their conditioning tendencies are now relative to this calm-abiding and insightful space that Principle: The wisdom path encourages any experience. “Judge the intentional action by the qualitative impact on experience of the actor and those others effected”. into the sentient luminosity of experience. but evaluated by their qualitative impact on the experiences it touches. 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. An action could be judged as bad from certain frames and good from others. not because someone did something “bad”. Certain types of mystical experiences bring a sense of Enlightened awareness manifests its full “enlightenment”. that is transforming to experience in a better and more true way. attitudes. beliefs. certain mystical realms remain hidden from our normal awake experiential opportunities. unattached and having clear insight . qualitatively evaluated by the impact is has on experience itself. Every step of comprehension leads us towards enlightenment. There is the old saying. Many personal rules and societal laws are created to prevent a potential danger. feelings on to the potential repercussions of an action.

and they also they result in more enlightened capacities. The reaction of the person going through the enlightening experience is still dependent on the karmic tendencies to evaluate every experience through egoic standards. clear. Some people “come down” from their enlightening experiences while others are transformed onto a new plateau of insight or peace.field that we can pursue and explore. Criminals on the run. some through loosing access to these fields. by definition will include those time-space integrals of awareness that have transformed awareness in a more awakened. Through insight and appreciation we move steps closer towards enlightenment. The aspiration for enlightenment and mystical experiences can be a disciplined or devotional path. permeability) of the person experiencing it. The stronger mystical experiences shift the ego frame to reevaluate the potential effect of the impact. The quality and meaning of fruits of the experience determine whether an experience is enlightening or psychotic. State of awareness coveting enlightenment is not the same as cultivation of enlightenment. Mystical experiences tend to have meaningful and valuable impacts onto awareness. The impact of the mystical experience is proportional to the qualitative strength of the experience and the impactibility (ductility. Some people have bursts of enlightening experiences that are positively transforming. others by gaining access to others. some through conceptions. Principle: The wisdom path cultivates experiences that broaden the egoic frame to be more inclusive of other more insightful and calm egoic perspectives. They tend to be both intrinsically enlightening. The disciplined ones forge ahead in active cultivation of enlightening ways of being. just as discipline is needed for skill. An action can take many years to have a karmic effect. others slowly disciplines awareness towards the enlightening way. Mystical experiences. manifestation of a solution path. Feedback from our behavior and actions lag in experiential time. The devotional folks have a hopeful faith in the possibility of experiencing a more “enlightening” experience. some through comprehensions. People might go on to remember that experience in college. Skill is needed for excellent . or they might from that point have pursed an experiential state 2 9 1 The aspiration to disciple is a prerequisite for disciple. know of such karmic realities. unattached and mindful way. Some mystical experiences may come through perceptions.

clear and hopeful aspiration and discipline to build those skills necessary to maintain the best qualitative field of experience capable. hindrances and distractions that move away from enlightenment. Principle: The wisdom path encourages strong. This path is lined with the immaturities. and the willingness to foster the healthier way. The underlying personality has everything to do with reactions to a mystical experience. “By their fruit. eigenvalues. The executive function is a series of functions that awareness performs when scanning the state parameters or instigating change. Most religions around the world have their dogmatic interpretation of the description of the enlightened path. 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. they shall be known”. The wisdom path encourages eigencare of the eigen-executive functions as well. We control and use the tools available to us and transform them into value and meaning. 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. 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. nuns and priests are often in charge of protecting the purity of the transmission and are often on the path of discipleship. 2 9 2 . and appropriate care is tended as needed. eigenspaces and eigenfunctions of our experiential spaces and can seek to maintain them.worthy of cultivating. Healthy integration is co-dependent with healthy differentiation of what is healthy and what is destructive. The body and psyche both have automatic system controls that balances the equilibrium without the executive function of awareness. 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. 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. Monks. The path of discipleship is the name of the skillful pursuit of enlightenment.

comprehension and volition. the situation at hand as given by state parameters perceived and conceived and intents an adjustment if necessary or desired. representations. Wisdom is devoted to the free pursuit of the better and more true for all sentient creatures who experiential fields qualitatively effect each others. choice of logic. A discipline is a ruled behavior intended to fulfill a goal. 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. Our identifications. These matrices set our own reference control points. Clarity. We can develop the capacity to skillfully develop the capacity to integrate our inputs with our outputs. belief. laziness and lack of caring keep us from tending well to our systemic functions. discipline and caring are the solution to well tending to the resonant integration of our equilibriums. Brain injuries and malformations also can disrupt the executive functions. is the instigator of action and root of the executive functions as it takes into account the egoic matrices. insight. distraction. Awareness is the luminosity and urge to shine that luminosity.The egoic matrices are the memory tagged and weighted frame of reference for our conditioned tendencies. The executive function at least requires awareness on some basic level to work. Awareness. Awareness is also the continued watching to make sure that a discipline is being fulfilled. Principle: The wisdom path encourages the most truthful and valuable ways of perception. evaluate. Integrity urges this search for There is no right way. comprehended by one’s more clear insight over time. We can also learn see the limitations of the egoic matrices. become the transformations of these matrices. The capacity to effectively consider. 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. 2 9 3 . itself. Our confusion. conception. plan and keep steady and readjust does need the bodily and subconscious appliances beyond awareness. Our egoic matrices and schemata are like the dogma of science and the church. ignorance. Awareness is the custodian of these rules experientially like the Academy of Science is socially. but it especially needs awareness to become wise in such matters. attitude. only truthfulness and value to be open to even more truthful and valuable experiences as opportunities for more right ways and less. but our very own rules of value and meaning. and their permitted mapping potentials.

Each person’s experience is influenced by the groups that the person identifies with. Without ultimately judging good and bad. The group is the sum of these relationships. experiential resonant field. Inverse element. the result of a • b is also in G. For all a. (a • b) • c = a • (b • c). Mathematically. Closure. http://en. a group is defined as: A group (G. The social fields are made of groups of individuals. b in G. there exists an element b in G such that a • b = 4. 2. Morality is the disciplining of our experiential behavior according to valuable and meaningful rules (principles). The standard of judgment is based on the frame of reference from the standard of “rightness”. Behavior can be judged by the rules that are applied to them. Our social milieu has implicit and explicit rules that restricts our potential of actions. The goal of morality is a harmonious The goal of ethics is the harmonious integration of our personal experience with social fields made of groups of other fields of experience. For each a in G.. These conceptions are the egoic reflections of the conceived social norms. • e = a. where e is an identity element.Wisdom passes on the insight of how to sprout and tend to the seeds of truth and beauty into our life and culture. Each person’s experiential field is a vertex on a weight lattice connected to other people’s experiential field. Identity element . Associativity. 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. which is connected to others…. These groups have conceptual boundaries that are often easily recognizable. •) is a set G with a binary operation • on G that satisfies the following four axioms: 1. Ethics is the disciplining of our social behavior according to valuable and meaningful rules. The effects of our judgment can be evaluated by societal standards of right and wrong. The resonance of the personal field of awareness is dependent often on the social field. Harmonious resonance is the fruit of wisdom. For all a. There exists an element e in G such that for all a in G. e • a = a 3. we can say that people tend to act more right or wrong according to the specific standards that they conceive as right or wrong.wikipedia. Each person in the group has an effect on the field of the group as a whole. b • a = e.org/wiki/Group_(mathematics) 2 9 4 . b and c in G. right or wrong.

specific sub-culture. A group of people may be open or closed. others or the principles of involvement. meaningful and valuable principles. discontinuous field between one person and the next. Principle: Although humans can survive without other people. so they should choose a sub-culture that is most in line with the maximum resonance of their own personal integrity. The qualitative matrices and transformations of the group of people is the group’s culture. there is also an interdependence of these discrete units. The properties of association are often determined by the implicit and explicit rules of the group. they find more meaning and value when harmonized with their identified groups. Since people are discrete units of experience. A healthy group further supports and harmonizes their persons’ experiential fields. Awareness can learn to identify the seed principle attracting that group to stay related in that qualitative or meaningful way. a group of people are a set of people with an association of relationship. Cultures can be described by the associated characteristics we wish to evaluate it by. the members of the church congregation. Groups may be identified by whatever conceptual label a person wants to give to the associated set of people in that group. There is often a conceptual seed that is the root of identity for the group. A group of people begins when an experiential field interacts with another experiential field that is separated by an existential boundary. the set of people in the bus right now. Culture is the thematic qualities and traits that a group of associated people develop over time. That being said. Qualitative themes in different people vibe together like resonant fields. The wisdom path encourages people to cultivate healthy groups that are based on realistic. A person thrives better when supported by its culture. groups are made of these discrete units of experience. non-attached. These seem.Experientially. A group might be: The set of people in my neighborhood. Our 2 9 5 Adolescence is made up of trying on different identities which are identified with a . If a person feels or they may change their egoically identified culture. this can be sensed by perceptive people. experientially to be a discrete. unsupported by its culture. then they may try to change themselves. Maturity often allows people to see that they can skillfully identify with whomever they would like to.

and represents that class of information that accurately reflects these group conceptions of the causal relations. color and depth of those involved. those who identify with them will run into frustration as they mistake them for truth. People tend to come together to augment their excellence or to commiserate their negative karma. Science is the honest effort to reliably discern the causal relationships between objects. Because social norms are conceptual by their nature. Eventually. The scientific method is an example of such a set of rules. the set of mathematical conceptions becomes autonomous from any particular human’s endeavor to become the effort of humanity itself. We constantly relate to others and effect their experience. The social field gains a conceptual momentum that influences the stability. Exclusive rules that restrict people from having more insight into truthfulness and more 2 9 6 . That group might be the American College of Physicians or the Royal Swedish Academy of Sciences. Resonant fields are amplified when another vibe adds to it with the same qualitative resonance. 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. reliable and accurate logic to relate and manipulate conceived quantities and qualities. neighbors and colleagues share their physical and social field spaces. Excellent social relationships help those involved to generate maximum meaning and value. Mathematics is a good example. Groups often use their trademarked way of transformation and the knowledge generated from it as the core conceptual seed that bonds the group. Family.daily life is interdependent with many people. The characteristics of the legends of the personalities of our ancestors become linked to our personal history. Math exists as a societal effort to develop a clear. Science is a social convention much the same. 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. A group of people can agree to apply specific rules of evaluation to discern the truthfulness of the information conceived. We conceive a family identity through our grasp of our specific ancestry. How we treat others and how others interpret our actions will feedforward into a potential social field karma. friends. Individuals conceive of the past conceptions and further clarify and relate them. Society is the repertoire depository of the rules of convention that allows us to conceive and communicate abstractly.

The sense of compassion allows us to gain insight the needs of others that can be supported by kind care. Most of human conception is tagged to a social convention attach to it. 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. 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. Kindness is the disciplined skill of 2 9 7 Aspiring intent towards excellent skill in kindness is the . The wisdom path avoids harmful activity and seeks to generate even better harmony. Our parents. get along better. If they neglected or abused this ethic. we are better for it. If they cared well. Compassion is the aspirational concern for a suffering individual. grammar. colleagues most have at least minimally cared so that we had a chance of survival. A better way all for who trek it is the goal of the wisdom path.value are a major way that “rulers”. need others to model the more right way (or wrong way). It was through the compassion of kind others that we as creatures thrived. All non-analog conceptual representations need a deciphering agreement between different people to allow the hidden code to be comprehended. 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. Words. Almost every capacity that humans develop. The name of this intention to care is kindness. autocrats. teachers. and aristocrats have controlled the masses. most fundamental ethic. Non-analog conception need a Rosetta stone to conceive it. Kind people who compassionately care for each other. Analog representations allow the imagination to construe a similar image to grasp the meaning. Kindness is the way of the wisdom path for it has the potential to generate more value. The wisdom path encourages a way of social interaction that is ethical. Every social interaction obeys certain rules of social convention to provide a standard of meaning and value to the conceptual relationship. dictators. scripted behaviors all need a mutual understanding for the group to co-comprehend a conception. Empathy allows us insight into the suffering of others. Principle: Healthy ethics propagates the harmonious way of social interaction. then they by prone to destruction and harm. The wisdom path also avoids being unkind in order to get along even better.

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. Kindness can be a way to harmonize the karmic tendencies impulsing the experiential fields. job. as well as in those acting as such. Social pressures can be entirely too overwhelming a force for an individual to handle. kindness and kindness breeds respect. The marriage has rules. Thus evolves a healthy culture. so many pressures of society loom over the citizen of today. debt. intended for.relieving the suffering. Very few of them are. Unkind acts tend to destabilize the equilibrium of those treated as such. is a conceived fiction that has a reality behind its dictates. Everyone tunes into society at large by their own conceived notion of “society”. Kindness is the intentional moving towards equilibrium and a default tendency as well. The strain of society itself is burdened onto the individual fields and can strain those fields. Society All conceived rules represented semantically are not necessarily causally linked to the desired results their Respect for the Respect breeds 2 9 8 . People are tempted by so much and only can afford so much. then they are hard to harmonize. Many of the threats are self-conceived and many are real. Threats of jail. and will even risk their own life to follow instructions of a commanding officer. Many other factors are also involved that influence the individual and group equilibrium. Every group. Behavior that violates the rules will often have explicitly and implicitly defined penalties attached to those rules. Social relationship goes far beyond the simplistic notion that kindness will solve everyone’s problems. the family has rules. as a group of individual. and the serving of others so that they may thrive on their path. commands. many defined groups have defined rules to define the social consequences to behavior. The rules may not work to keep the equilibrium as theoretically designed by the legislature. preciousness of life is the insight necessary for kindness to thrive. physical mutilation. They can however be programmed to follow instructions. geographical boundaries. but all conceived rules are not “true”. death. But If relationships don’t have kindness. This self-conceived “society” has tormented many a person’s life far beyond their personal paranoia. ostracizing. Kindness can be tamed into the reflexive nature of a personality. but they are powerful. school. torture. Humans are self-determined.

best friends. We grow up under the rules of our parent’s house and under the pecking order of our siblings. Groups can be of three and more as well. Our most intimate experiential fields are usually the family in early life. Every “Society” has a conceived group of judgment standards that will have potential consequences if violated. A group of people may be as small as two. behavior that deserves consequences often does not get the promised consequence. Humans tend to covet the “most intimate” label from another person and often even legally demand it. Arbitrary rules can be defined and mandatory rules can be broken. Maybe even rules including that we will treat each other like strangers and obey the law. but they are at least two. best friend. Strangers can be a group. Every group develops its own rules of interaction. These problems find their ways into our relationships. they can be interpreted. Rules can change. flexible or strict. The 2 9 9 . lover. Groups are very fluid and take form when we define their rules of inclusion. Social relationship is very complicated and non-linear. Each us reach a comfort and discomfort point when obeying and disobeying social rules. Our self-determination relies primarily on our personal insight which can choose to obey the social command or not. Every social relationship has chords tying the connections between every two people that know each other. Every person has one person with whom they are the “most intimate”. Principle: The wisdom path encourages people to directly be respectful to those they know directly and strangers. life partner fall into another group. A person may or may not violate implicit and explicit rules of social relationship. The wisdom path encourages the consideration for the social consequences of a potential action. Some chords are tighter that others and other more distant.All authorities count on the human tendency to obey the rules if the conceived punishment is severe enough. Social etiquette and laws are inherently challenging for experience for they are somewhat arbitrary and abstract. Rules where we didn’t know there are rules and rules that have rules to make sure the rules are ruled right. Other techniques include news and propaganda manipulation that induce obeisance of the individual into a “proper” behavior. People might have more than one person with whom they claim to be in the fuzzy category of “most intimate”. Society conditions it’s citizens using negative feedback techniques. There are rules everywhere. Friends. yet recognizes that a threatened consequence is not truth. Every person as a relationship directly with others whom they know.

The willingness to be clear.expected and projected label of “most intimate” is the actual person with who the person is the most intimate with. 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. Many a creature has thrived without the vowed commitment of parents tending to the child. The one who cares the most often sets the overtone of the qualitative direction of the social karmic field influences. 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. alone. the fundamental field stability could be challenged. Our “most precious” are those we have vowed to care about the most. We should encourage others close to us to also treat others as dear. These social fields influencing the personal karma to set the primary influences onto the intentional present field. We should be especially careful how we cultivate the relationships with those closest to us. The fact of this potential leaves every attachment as a source of separation pain. Principle: The wisdom path encourages treating those closest and dependent on us as especially dear. 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. 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. The most precious and intimate ones are sometimes the ones treated the most severely. A child started with the commitment of a vow for care is more likely to get the committed care. for no other person and no attachment can ultimately fulfill a life. Otherwise. Social manifestation is built on the integrity of the agreements we make. A vow to help create a wholesome environment for a potential field of experience sets a potential tendency for stability of the field. They can especially bless or curse our existence. Almost always. These beliefs are essentially doomed. forthright and honest about agreements is vital to the wisdom path. Awareness attaches a huge series of beliefs that this person is needed to fulfill their life. Love attachments are especially potent influences on our field influences. because they can and will be lost. These motivate behavior. 3 0 0 The results of social manifestation is potentially more than the results from the individuals . The closer the relationship.

Our societal effort as a species has influence the wiping out of many species of life on this planet. harsh weather. deforestation and countless greedy acts have scoured the planet of its resources and imbalanced the water and weather cycles and evolution itself. flood. pestilence. Hoarding of the earth’s resources for economic gain is the most negatively impactful force onto the planet. 3 0 1 . tornado. one of the greatest “sins” (potential negative qualitative impact) is to not care for those lives we create or to treat them destructively. The wisdom path encourages everyone to tend to themselves well and share some extra with those in need. Fair sharing of resources helps to maintain the resonant equilibrium stable. It also encourages us to consider the respect for future generations into our ecological choices. People desire the objects advertised to them and covet them. The wisdom path encourages that humans behave in ways that respect the Earth. the greatest blessings are usually in the fruits of our care. urbanization. Tuning our Connection with the Earth Principle: Humans have the ability to tend to the earth itself and to rape it. limited resources and war. Unfair sharing of resources puts tension on those involved by a force of the difference. We all individually and societally leave a huge footprint on the planet. This coveting will compulse us to make choices onto possessing objects that is ecologically challenging for future generations of earthly inhabitants. The wisdom path encourages taking this responsibility with the most disciplined respect. hurricane. Sharing relieves this tension. The Earth can be transformed in ways that are encouraging for life to naturally thrive. Sharing and coveting are the choices that each of have everyday. Humans can transform the Earth beautifully and healthfully or very ugly and disastrously. Society. The industrial and technological revolution.It can take generations for people to develop stable and encouraging social milieu. and karmically. Principle: Sharing of resources helps people to survive the scourges of famine. 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. The massive coveting of objects to fulfill personal pleasure is probably the main influence onto the negative impact onto the planet.

moon and sun are the most precious resources for every sentient life as we know it. and impacting the planet negatively cause a disruption in the integrity of resonant field. 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 invigorated. Livelihoods that are unhealthy. but still looks fine on the surface. 3 0 2 . harmful. including the planet. Most rely at least on opportunity well taken. Other livelihoods are fulfilling the person’s integrity and can create a lucrative way to meet the economic responsibilities. Our livelihood is often how we meet our economic demands. Persona can present a self-image that more integral. The wisdom path encourages people to pursue livelihoods that are healthy for all concerned. Sometimes humans have more conceived flexibility of choices of where to reside and make a home. calm and secure. Moon and Sun as the source of our most precious resources. especially when we make our living destructively.Humans thrive in certain types of environment over others. but they pay well. The wisdom path encourages the respect of the Earth. Hypocrisy is a great moral disruption. Principle: The earth. Proof is in the pudding and sometimes the pudding is rotten at the core. Some livelihoods are destructive by their nature. Some homes arte chosen out of necessity. healthy. but the instability remains in the hypocrisy that could prevail. They provide the resources needed for our well-being our sustenance and our future generations of sustenance. some are pre-thought. Disrespect for the earth is discouraged by those who care for life.

Object = utility. Not all object classes have perceivable boundaries. proximity. The conceived ratio of the object with a reference class of unity will determine the number of conceived objects. physical characteristics. Objects precipitate an apparent displacement in the field of awareness. The object also has charged properties based on the conceived value of the qualities within the field of awareness that beholds it. An object is a recognized bounded unity of characteristics. Objects form groups of objects. but is comprehended as a unity. 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. 3 0 3 . The “particular way” is dependent on the intrinsic characteristics of the object and the capacity and will of the 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. 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. These determine the strength of the field of awareness’ weighted attachment to the object. but most have conceivable boundaries. And. awareness can desire or avoid. The diverse experiential dimensions are unified through the field of awareness. 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. These groups have characteristic and uncharacteristic relations that determine their group boundaries.Further Sutras on The Topology of Experience The experiential realm has multiple dimensions. Objects have perceived and conceived relationships with other objects. The will of awareness is based on desire and intention. impulse or compulse the object in its particular way.g. 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.

Awareness often conceives the group properties of all the sub-dimensions superimposed into a conceived bounded unity of a object. The types of objects creates a category. 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.e. 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. The rules of transformation are often conditioned by people’s feelings and thought attached onto the objects by awareness. each object class can define a metric for each class of object and an algebra that abstractly manipulates these parameters. As an object is a bounded unity. To be a group. 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. The identifiable way is a recognized weighted relation of qualities. Awareness routinely does this as a way to creatively consider potential implications of real object manipulation. Each dimension can identify a class identity for the type of objects entertained. The mathematics is category specific. The personal rules of 3 0 4 . Each category assigns rules of manipulation that correlates with the rules of the experiential dimensioned modeled upon. certain properties are met: The objects are conceived as related in an identifiable way.An experiential group is the recognized set of characteristic object relations and their transformations. i. which along with their transformations (morphisms and functors) allow for abstracted algebraic manipulation through Category Theory. A particular object input onto awareness through a particular dimension defines the topological boundaries for the algebra. Each sub-dimension of awareness offers recognition of different fundamental qualities with their own relations and properties. but are transformable into a nominal group.

abstract manipulation are not necessarily the most logically, semantically or mathematically correct. But the 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. apparent/recognizable. Not all object boundary lines are

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 3 0 5

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  function  transformed object Group of objects  function  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 3 0 6

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 3 0 7

inherited nature, and the synchronistic momentum of the object “as it is”, also further determine the 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 cohomeomorphism 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 3 0 8

outside awareness, that is, all objects, have a distance from the origin of awareness, but also a direction 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 3 0 9

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 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 selfcontrol 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 3 1 0

environments. Qualitatively, socially persons may become more or less friendly, agreeable, kind, empathic and sensitive, conscientious, trusting; or they may be more 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 codevelop 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.

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Awareness fuzzily quantizes our feelings and moods and bad is only “so bad” and good. Mood regulation is required for a stable intrapsychic and social milieu. A word represents a boundary of potential meaning. encouraging a social environment that is encouraging. 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”. 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. Wiser being learn to encourage moods that are constructive and harmonizing. so to speak. happy. a wise being would cultivate feelings and emotions that are meaningful. there are some fundamental categories of intellectual capacity.the ability to see scenes developing momentum truthfully and ponder the potential results of choices of action. A sense of optimism. As a stable being matures morally. Wisdom is the successful ability to happily discipline one’s effort according to ones most truthful comprehension. Socially. Moods impact the fields of awareness like a storm letting loose upon the land and seas. a wise creature seeks to create secure stable. “so good”. so that the do not avalanche into a disaster. The terms of attachments. sincere moral response to cultivate a more responsibly pleasing state. Their value is relative to the field they are attached to. One might even recognize these feelings to encourage a strong. peaceful and responsible. Each person learns how to learn heuristically. dependant on the attachment transformation applied. valuable and endearing. 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. nips these feelings in the bud. The words listed above represents classes of potential negative emotional states. how-ever. Each person have the capacity to create symbols to represent meanings and create valuable symbolic expression and behavior.Conceptually. Every capacity with an opportunity has a wiser course of pragmatics. we develop skill in our moral endeavor to creatively express more profound quality and meaning. stimulating. hopeful and joyful moods bring more tolerance and cooperation. 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. 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. set the object into its primary impact onto further fields. Each destabilizing emotional 3 1 2 . Wisdom is intelligence successfully applied. beautiful social-ecological environments. their self-refinement process become skillfully attuned. Eventually a person develops forethought. 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. as well as vicariously from others. as well. Emotionally. A wise person. As we learn to self-regulate our impulsions and self-reflect on our potential impact. A wise person learns ways of resolving conflict within themselves and others.

The five major dimensions of the inputs are sensations. comfort. All objects take their reference from the here. images. If objects behave in ways incongruent with our expectations it requires awareness to reconsider its class identification reference. secure base state with a tendency to calmness. even. The attachment style tendency generalizes to other scenes and objects and can become very destabilizing for the person. Stability and the skill to remain stable takes many attempts in life. Causality of transformation can be considered in a multitude of ways. The person weighs and evaluates scenes and chooses a course based on that evaluation. and volitions. bath in luxury. a model would need to reflect the potential complexity of experience. We can map experience by understanding the objects that transform awareness into experience. and the fundamental experiential categories. This unity has properties and these properties have quantizable parameters. To describe the event. more profound thoughts and comprehensions. These rules obey allowable causal sequencing patterns with certain degrees of restraint. Causality itself is incredibly complex as all events are incomprehensibly causally interdependent. perceptions. meet physiological needs. sustenance. 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. However. These parameters move through the time-space continuum transforming and reconfiguring a control system to adapt to the environment. Awareness itself has its own expected rules of transformations for the objects it beholds. comprehensions. Each scene can be considered within potential rules of transformation. hopes and aspirations. itself. the potential transformations. First. ease of survival. Each distinguishable property carries a weight as part of a relational system that is the bounded whole unity of 3 1 3 . and ultimately and cognitive or sentient living or virtual frame. certain major experiential categories can be identified. This here-now may be re-metriced to another timespace measure like object eastern-standard time. Objects are weighted by their conceived and pragmatic necessity to pay more attention and exert more effort. Scenes are the time-space context of the objects. That induces a directed volitional urge. Objects transform on the field of awareness. live conveniently. a frame of reference must be defined in a particular system of awareness. Awareness is the co-limit of all the dimensions available to experience. Awareness scans and sorts the potential input fields and identifies objects and their time-space meaning-value relationships with the rest of the scene. This model will assume. The hope of better emotional states. Each person has their own unique set of transformation potentials (capacities). The basis of the reference frame is the subject of awareness. Objects represent all inputs onto the field of awareness. These aspirations. Awareness is a continuous flow of the here-now where/when the scene transforms as beheld by awareness. Each object has an identified coordinated value and meaning in the multitude of fields comprehended as a unity of “this object”. The frame of awareness may be represented by the “name of the person” who embodies the awareness. The model. interrelated and fuzzily quantized similar to how a particular person might do it. Yet we can effect some change and we can rudder a direction in our way. These pull the wiser ones to create an ever better thriving environment for ourselves and those we care for. Skill in manifesting a directed change is limited in all endeavors. The material cause is the set of qualia that are recognized as the substance of the object and scene. now of the particular awareness considered. more beautiful relations with others. for now. are meaningful parameters that guide our personal transformation. feelings etc depending on the reactive tendencies and conditionings of the person with that type of identified object/scene. All objects on the screen of awareness call forth certain attached thoughts.states represent the seeds of turbulence from preconditioned attachment tendencies. Awareness perceives its external and internal context. The “GIS” map is the recreated experiential mapping of all the inputs on the screen of awareness. must be define broad enough to include all human experience for all people. Healthy attachment styles seem to require a trusting. Coming from a place that everything is alright helps it to be easier to make things alright. here and now. but each person has some sense of it. conceptions. [Categories of Objects and their Transformations] [Fundamental Experiential Categories] Awareness considers many inputs simultaneously as an event unfolds. the frame of awareness itself as the primary reference frame. pursue and create dreams.

But the efficient cause is also the actual action chain that causally occurs thereafter. These connections can be described as a model. Every experiential transformation takes effort to occur. 3 1 4 . Objects take context in their spatial relations. Each cause is dependent on a prior action chain. a rate of change of the temporal change. The person weaves an intricate web of causal connections conditioning their future attention and weight patterning. The relative position and motion. in both their own head and in the world. The final cause governs the end to which a motivation is intended. The context gives extension to the frame of reference. Awareness works in a probabilistic and somewhat fuzzy manner to quantize these potentials when evaluating a scene. All behavioral actions beyond pure reflexive and automated existence have a final cause. Ultimately awareness learns to recognize causal patterns that include many of the aforementioned causal associations. This class may then get tagged with an image. Physical objects are part of a physical system. or to all objects in that dimensional existence. The parts of objects fit together into the whole object mereotopologically so that the unit object is greater than the sum of the parts. including a temporal sequence. connecting the agent to the series of movements following. though many are. The eigenvector is the particular quality discriminated and the eigenvalue is the weighted amount of eigenvector present. Some causal connections are more random and accidental. Awareness searches for congruence with an identifiable reference class. The most fundamental identifiable source or group of sources of that effort is the primary efficient cause. The identified reference class is usually the tagged reference memory offered to awareness. Experiential objects are always part of an experiential system. feeling state. The efficient cause is the prime motivating source of the directed energy shift in a scene. and others are purposeful and intended. and the space’s topological characteristics give relative meaning to the context of the objects in a scene. All representational objects have an intended meaning and value attached to the representation. The effort of the person develops thematic patterns into the context of that person. Systems have time-space contexts that relate the structure of the parts to the function of the whole. A cause may be particular to that time-space/meaning value context or it may be universal to all objects in a similar class.that object. More evidence can be gain by searching and sorting information available. with a formal cause. that is. People create their reality by choosing familiar objects and scenes. Awareness recognizes the properties of the material object as well as the potential and actual forces associated with that object. but prediction from the model is limited since all humans have the free will to think creatively and spontaneously. Awareness may recognize a logic or not and may project a folk logic of its own on the causal relations. Not all causal connections are logical. Awareness can recognize static and dynamic causal sequences based on the time-space context of the object. A representation tags the object with a reference class. Awareness gains meaning from the context it recognizes. and each is synchronistic. and a reference potential to an objective time standard. belief induction co-attached to the current object. name. Events also have a temporal context. as well as a meaning and value potential. Each system has its group transformation potentials allowed within the context considered. The agent inducing the causal sequence is an efficient cause of an action chain. Hopes represent final causes of persons. Each object has an action potential. The purpose behind a directed action is the final cause of intentional behavior. The formal cause is the connecting drive of an object to be attached to an abstracted universal principle. Awareness can become more sensitive to the potential capacities of objects within a context. a directional time-reference of change.

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 3 1 5 .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.

The measure of fullness of a force 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 3 1 6 .

Appropriate 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 3 1 7 .

The experiential connection and relation that occurs between value matrices 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. 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 3 1 8 . The process that creates karma The seed of experiential turbulence that causes disturbance upon contact based on the nature of the engagement. 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 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. 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. unwholesome or harmful Behavior 3 1 9 . 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. and Harm A quality or meaning attached to an object or event that is not-true or not-valuable. Ignorance and Suffering. from which other propositions can be derived A statement that cannot be proved. conceiving.

Being That which is The set of all that is.The physical expression of a being 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. 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 3 2 0 .

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.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. conceive. 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 3 2 1 . good and bad. 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.

that is extremely sensitive to initial conditions. like genetics. but not a human being. 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. like. their representations and transformations A group of objects that share a similar characteristic or transformation 3 2 2 .The name for a value matrix that clarifies an object’s class-relation of similarities and differences with other value matrices 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. family karma and opportunities.

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. 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 3 2 3 .A group of sets that are gathered by the defining property that they share 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. dream state. comprehension and volition Cognitive Dimension The mental space involved with the representations. imaginary. glamour. delusions. conceives. fallacy. conception. 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 (nonreal) realm Fantasy. comprehends and initiates change Commutative The commutative property holds in the imaginary dimension of experience but not the real. functions and transformations of knowing The manifold of awareness as it perceives.

The tension to do something in order to relieve a conceived stress The need to perform a task that will relieve an attached anxiety 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 3 2 4 .

here.The induction of response patterns through the use of similarity Pairing a given signal to mean a given behavior change 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. scene or event Control That which determines an intended direction for objects The tool of discipline for any aspirant 3 2 5 . volume. line. plane. or field that joins one region to another A topological space is connected if they could be considered together Contact Being. now as it engages with an object Experiencing the impressions of exterior forces Awareness of an object.

The tool of the will to manifest its intention How skill is gained 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 3 2 6 .

Creed The set of beliefs that formed around an ideal conceptual seed 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 3 2 7 .

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. repulsions. inhibitions.The assignment of a linguistic symbol to a meaning Words used to differentiate the meaning of a word or concept. 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.e. 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. 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. repressions. with little hope of resolution The end stage of suffering in life 3 2 8 .

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. 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.The emotional state of deficient hope Tuning in to the potential option of non-existence and non-awareness 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. 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 3 2 9 .

considering the potential future ramifications as well The truer.The extent of experience The who. 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. better. 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. The qualitative goals of our will The way to which the motivation strives 3 3 0 . 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. conceptions. how and why of a force on a object that is caused into effect at a particular where and when 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.

Why we go how This or that way 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. 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 3 3 1 . dysfunction or death The processes that promote path of suffering.

upon awakening a memory of an experience that occurred while sleeping The travel space in the astral dimension that awareness wanders while asleep 3 3 2 . but is.Background mood qualities that a particular being most commonly experiences and expresses The emotional climate of a being 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.

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 3 3 3 .0.Drive That which propels a being towards a particular resolution of experiential tension The impulsion to resolve a conceived need 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.

The amount of expression of a particular value Eigenvector The characteristic way of a particular quality 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 3 3 4 .

The way of non-clinging The personal experiential fulfillment of a sentient creature Environment 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 3 3 5 .

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 3 3 6 . parallel lines never meet The structural geometry that seems believable on the local surface.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 Euclidean Geometry A geometry of 3-d that postulates amongst other fundamental axioms.

while not knowing its truth Fallacy 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.Faith A measure of conviction in a belief given a degree of uncertainty The experiential process of believing a value. 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 3 3 7 .

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 3 3 8 .The rejection or allowance of information into awareness Final Good That towards which a purposeful being aims Happiness. skill and insight needed to create value The pursuit of an experiential expression that is unwholesome. activity of consciousness according to virtue 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.

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.The releasing of the belief that someone else was responsible for ones own karma The willingness to be in the here and now.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 3 3 9 . oriented towards becoming Taking charge of ones destiny 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 .

joy. impulsions or compulsions Frequency The measure of a the range of a particular experiential quality with its polar opposite 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.That which occurs when a being is established in their own fundamental nature independent from the attachment to objects The state of no repressions. 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. actualization Wisdom of all concerned Fun That which a being experiences as pleasurable 3 4 0 . inhibitions. completion. repulsions.

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 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. more root. unable to reduced to another. variable Fundamental Group 3 4 1 .

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 3 4 2 . 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. Fuzzy topology is the study of the degree of comprehension that a person can gain beholding somewhat unknowable objects.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 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.

value and meaning The essential who. 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. meaning and value The attunement of action and intention with a valuable way Gradient 3 4 3 . how and why and thus cause and effect of all that is 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.The dharmic geodesic God A Space of complete reality. 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. real and wise That which is.

having tried it. 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.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 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). 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 3 4 4 .

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 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 3 4 5 .

Bliss That which needs to more A space of existence where a consciousness mythically goes after death Here 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 3 4 6 .

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 3 4 7 . group.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 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. or name. matrix.

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 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 3 4 8 .

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 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 3 4 9 .

The act of retarding manifestation A measure of resistance of will The dampening forces on action 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. 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 3 5 0 . good from bad. true from false The bringing into awareness an understanding as to the causal linkages and interrelationships of perceived.

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 3 5 1 .A measure of actual (karmic) resonance with ideal (dharmic) resonance Q-factor of person's excellence Proper discipline according to proper principles The particular quality of tending to act in accordance with fundamental principles The willingness of a being to intend towards truth.

The awareness of non-willed insight into the connection that occurs between events Direct insight. 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. comprehension and understanding of experiential events Jutsu The Skillful application of techniques of a particular style 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. to knowing more Adding to capacity Lemma 3 5 2 .

but not direction Directly proportionate 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 3 5 3 .A ideological principle proposed to lead consciousness towards understanding A conceptual inference Linear A property that changes an event by scale.

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.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 A particular expression of a person The power to do work. how and why Material 3 5 4 .

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. illusions. serving as the bases of the experiential coordinated The subject identified with the fields of awareness as the subject of the experiences Meaning 3 5 5 .0.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 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.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.

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 3 5 6 . the conceptual values of an event The ideological comprehension of the essential value characteristics of a mental object (event) The comprehended resonance of experience with truth The value matrix of an object.The correlation of an conceived event with a particular meaning matrix The projections onto the conceptual manifold. 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.

functions and transformations of an object.Model A hypothetical abstraction that is used to relay the fundamental structure. process or system A mapping of a system into a neighborhood of related concepts 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. event. characteristics. 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 3 5 7 .

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. and fulfilling. 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. The tuning in with satchidananda The experiential sensing of that which is perceived as good. feelings.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 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. perceptions. true and right. 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. 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 3 5 8 . 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. valuable.

true and right That which is impedes a being from experiencing and expressing quality or meaning That which is not real. that amongst other features. filters and distortions of experience that hinder comprehension Non-Euclidean Geometry A study of geometric surfaces. 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. can have parallel lines meeting 3 5 9 .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 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.

The study of hyperbolic and elliptic geometries The study of the geodesics of curved space Nonlinear 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. 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 3 6 0 . time duration.

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 3 6 1 .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 Obsession The pressured repetition of experience in a cyclic 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 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 3 6 2 .

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 3 6 3 .Association of traits that remain in the imaginary or negative dimensions Tensor analysis of trait matrices showing the direction of being characteristically as nonreal or negative Themes of manifesting that propagate suffering and confusion 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.

and right Experience that is moving towards fulfillment 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 3 6 4 .A place in time-space that represents a non-duration and non-extention of the here-now Positive That which is true. good.

non-real or harmful Delusional thinking styles The belief that something is. sensation. discrimination. comprehension.Process The causal steps that a transformation takes The way of change Details of how a who manifests why 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. 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. when it is not Purpose The principled intention of a being 3 6 5 . volition.

The why of a who doing a how The vectoral direction of the will of a being The endpoint of an intended action 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 3 6 6 .

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. 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. final good. order. pattern or predictability 3 6 7 . meaning and utility of an object or event The distinct characteristics of an object The amount of truthfulness.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 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.

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 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. deductively or abductively 3 6 8 . 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.

and their hope to change future behavior 3 6 9 .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 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.

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 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 3 7 0 .

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 3 7 1 .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 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.

consciousness Ananda--Bliss. fulfillment. quality. mindfulness. experience. harmony Chid. the fundamental nature of the seer aspect of being Satori Awakening to the fullness of the here. truth. no want Satchidananda: the essential aspect of being aware. reality.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. insight. value. 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 3 7 2 . awareness.

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 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 3 7 3 .

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 3 7 4 .The leading of awareness to another awareness Bringing into attention a represented meaning Skill The ability to a successfully apply a technique 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.

that all Beings shares That which is true. transcendental. fulfilled The essence of satchidananda The most imminent. 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 3 7 5 . aware.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 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.

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 3 7 6 .Where and when a who does how for a why The here. now of experience Static A force transmitted though no movement is had 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.

extension and attributes A fundamental aspect of reality that has form.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 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. 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 3 7 7 . how and why of experience Who is aware Substance That which has mass. who how's the why Those aspects of being that relate to experience The who.

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. quality.That which drags us down That which we seek to avoid The repurcussions of believing falsely. 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 3 7 8 . discrimination. feeling. truth All that is less than good impinging on a being The despair that happens in experience when one is ignorant. and acting stupidly The drag that happens as one experiences pain. feeling poorly. choosing foolishly. discomfort or the despair of karmic retribution The forces that oppose thriving.

as is consciousness Tactic A particular style of applying a technique for a desired outcome A particular method to manifest a goal 3 7 9 . 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. 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.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 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.

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 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 3 8 0 .Skills make up Techniques which make up Tactics which make up Strategies.

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 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 3 8 1 .

themata) 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.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. 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 3 8 2 . characteristics and relationships The relating of ideas Conceptualization.

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 3 8 3 . interior and exterior relationships of a space. 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.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 The characteristics of the curves.

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 3 8 4 . 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.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 The determination of the who.

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 3 8 5 .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. 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. inherent or otherwise. subtracting what is inaccurate Value 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.

enabling that being to enliven the highest Quality feasibly capable 3 8 6 . wherein there is harmonious functioning of enough aspects of that being.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 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.

Will That aspect of out being that invokes control A particular intent The act of inducing control How a who does why 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 3 8 7 .

in our good conscience. 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 3 8 8 .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. hope not to do Dissonance with a moral standard of right Yoga 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.

Also requires skillful dealing with these challenges. We get stuck surviving. We struggle for survival. Motivated by our instinct to survive. Motivated by our desires. We struggle for our comfort. Challenges that could propel us with grace. 3 8 9 . To walk well. For where we hope to be. Too often we mistake this stuckness. Each step requires a cultivated grace. We get stuck desiring All paths have glitches.Cultivating Grace When sorting through life’s great lessons. we must be careful and watch how we are going. When walking we will stumble. Destiny provides us with challenges. We can get stuck from our most graceful way. To be free from suffering. We can wobble out of these glitches. By cultivating grace as our normal way. One foot put skillfully in front of another. and all negative emotions.

With or without meaning. And call these reflections. however. I seek the phenomena themselves. Does reality conform to my imaginings. 3 9 0 . Yet I see only what I see. Now my mind wants to project meaning.Reflections on the Projections onto the Reflections from the Projections Arousing deep inner suspicions. Or does my imagination conform to reality? This is not the answer I seek. the impetus to behold more. With or without truth. longing for more. Certainly the sun does. And here I am. that I am not neurologically wired for knowing the truth behind the form. hope and truth onto my perceptions. I seek the reality behind my projections onto the reflection. my beholding. And neurologicalize these sensations into my perceptions. I can project onto the scene. Beholding. I can sense the reflections of the sun. With or without hope. I know only the projections onto the reflections from the projections. I open my eyes to behold the world. Curiosity is my impetus to behold. beholding. in this moment. But I’m afraid.