The Topology of Experience © 2008, by Jim Berg, MD

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



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.

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]


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.


[{ 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)


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

as we morph a congruent remapping of the object from one dimension to another. as well as the ability of 8 0 This and so much more influence the objects we are . or indetermined. The eigenvector of these matrices set the qualitative bases for an object to be judged as such. experientially each object is considered as valued as such. The eigenvalue is a measure of how much of the eigenvector is appreciated in the object. Even and especially awareness itself. Each object has a certain amount of this quale and that. aware. we hopefully accurately correlate to our conception and representation of 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. The amount of potential an object holds to qualitatively change the field of awareness will be called its “capacity”. An object is any bounded input into awareness. Inductance is a measure of our intention to change our experiential field. must also have the capacity to appreciate the object. Isomorphism equivalates a meaning and value available into abstract congruences. This polarity sets the primary basis for the qualitative matrices that define experiential vectors. The equilibrium is based on many factors (which we will spend much of the rest of this treatise discussing). The main contexts of awareness are the current field states of awareness. The dynamics of experience is based on the fundamental polarity of more value. An object is contacted either actively or passively and requires a potential for contact from both the object and the subject. Our capacity is the qualitative weight of our egoic matrices—our learned knowledge (qualia) and potential skills (schemata) to recognize and transform objects. An object we perceive for example. characteristically skewed by the reflections. An experiential isomorphism is the congruence of an object when considered from another experiential dimension. Object permanence. refractions. the body and the world. for example. but is fundamentally qualitatively based on what is valuable and what is not valuable. thought. as an object of experience. Experience itself. and transforms characteristically like this or that. The willingness of an object to change is called its “inductance” . somewhere in between. Experiential isomorphism is necessary in language. projections and translucencies karmically imposed onto the perception. is polarized into “more or less” valuable experiences. Experiential isomorphism is the clean one to one correspondence of an object mapped from one space of awareness to another. keeping the relationships of its identity the same. less value from the frame of reference of the egoic matrices. movies. The parameters of the states of awareness develop an equilibrium field state. The object is appreciated and transformed. Objects can “induce” a change in our field or awareness and our field of awareness can induce a change in an object. Our personal capacity is our potential intelligence and is a primary impulsive force within experience to behold and express quality. Experience is considered as good or bad.

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

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

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

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

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

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

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

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

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

but if it causes a tension on any parameter onto the field of awareness to move towards or away. There are many other categories of needs. Desire is the urge to pursue an object for its qualities it offers. then it is an object of desire. There are many categories of values. but a worthy list of universal value categories for humans is: Values Essential to Happiness 9 0 . Desire pursues values.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.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Choice is the intention to create a change. while inductance is like the valve to allow or restrict and direct the flow. strength of faculty. Voltage is similar to the pressure that is caused from a tank of water held at a height. Our self-promotingness proves our wisdom. Integrity is the quality of the field state itself held in its fullest resonance and expression. Experiential voltage is the pressure in awareness caused by want and don’t want. seeking to maintain its own equilibrium and cope with the impacts from the world. the continual returning to hold a field state as such. urging into motion a pursuit or avoidance. An object creates a charge onto our field or awareness and is pursued or avoided by awareness with a certain intensity. Hypocrisy a measure of our deviance from the geodesic of the self-promoting way. Inductance is intimately correlated with our integrity to hold our discipline aligned with our principles and is a key player in manifesting our best experience. Integrity is a measure of the congruence of the choice with the most self-promoting way. Desire is a measure of our conviction to resolve a disturbance by pursuing a needed resolution. The tank is the capacity. and transformation ability are the arsenals to deal with the polar tension disturbing the base state. An object or event disturbs the field and awareness copes with this disturbs by its strength of ability. The degree of this encouragement or discouragement is measure of inductive deviation into self-defeatingness. Our voltage strength is a measure of our stored capacity. and themata that are valuable and meaningful. The intensity of desire attached to an object or event is a measure of the 1 3 3 . Foolishness is the name for this measure of self-defeatingness and it occurs on all dimensions of awareness. The capacity of stored knowledge. These patterns are the patterns of inductions. Choice is at the critical point in pursuing the cultivation of schemata.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. holding and releasing a qualitative control on its own experiences. and our desire. Stubbornness is a measure of the resistance to change in the resonant direction. habits. Recognized needs polarize awareness into a state of desire. traits. the potential force to allow flow (from the height) is the voltage. Our future pattern manifestation is encouraged by our present and past choices.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The meaning contexts are the memories of past qualities of objects and their transformations both physically and conceptually. The balance between the recognition of the real from the unreal is an important tool that awareness develops with maturity. and long term memory. Memories can be fabricated and often are by all us us. stroke. Upon engagement with the object at hand. Similarity and difference have no reference without memory’s ability to attach a standard of meaning onto the object. Confabrication can be intentional or impulsively driven onto awareness by conditioned subconscious or physical tendencies. over time and accumulated experience. short term. working memory is especially modality specific. Memory is the database of meaning contexts that refers an object to an identified representation class. drastically influence object recognition. scene. Memories problems can be modality and mood specific. Automated and intended memories provide the further direction of a perception into a conception. or intended meaning. Short term. so our present repertoire of memory matrices are made up of both accurate and confabricated data sources. Each perceptual “organ” reverberates into the immediate past yet carries a direct wake from the past. representation directly tagged to represent a past experience. awareness considers the spatial organization and potential meaning fields associated with the perceived object. aging. Boundaries of the perceived object are considered by scanning the contrasts and linear distinctions of the 1 8 7 A memory is any . brain tumors. Memories can also be closer to the objective truth or further from this truth. Amnesias can be caused by head injury. 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. Memories are given to awareness and can also be accessed by intention. toxic ingestion. metabolic and psychiatric influences. Memories bring with them a weight of disturbance and pleasantness or it is neutral. Confabrication is a skew to our memory that is can be based in any aspects of experience available to the memory process. The memory attachment process onto object recognition profoundly influences the ability to recognize an object. event.Disorders of the working. We learn. Overt identity of an object requires a memory to identify the reference class. We have memories of our confabricated memories. We can build skill in these modality specific memories or we can become amnestical. This appears in our working memory.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The thematic development of personality is dependent on the style of choices that people make in their life. Some like to get the moral job done immediately and some are procrastinators. The integral curve of the manifested effort is the path from the original conception of the task to the fulfillment of the goal. Many people pursue their goal with an all-or nothing attitude. Morality is the discipline adhered in the attempt to fulfill a chosen goal. distracted. Many people need enthusiasm to motivate them. some presser the simple path. [Ranges of Personal Discipline] 2 3 6 . The goal is the attractor for all possible solution paths from the present until the resolve. Some are shortsighted and some are deeper. more encouraging control. Some moral styles are patient. while others are more sloppy in their pursuit. Many others prefer biting off only what they can comfortably chew in pursuing a path. Some people are strong willed and some are more soft-willed. while others just need to believe their convictions are rightly oriented. Some pursue their path in a self-promoting fashion and some are self-defeating. each of which can be polarized into healthy and unhealthy depending on their tendency to create more quality. only giving their strongest effort if they are going to do so totally. Moral styles are dependent on the discipline style and the choice of goal. Every style can be constructive or destructive. Some believe in following a moral path perfectly. Moral styles strongly influence our personality styles. There are many ranges of discipline styles. a freer. Some believe in tight and at times compulsive control and others.The task space is the set of all possible action solutions to the goal at hand. Certain people have a keen focus. 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 the complicated. Each of us are polarized within these range of discipline styles. Awareness navigates in the task field armed with its availability heuristics within the boundaries of experiential limit points. overwhelmed and are easier to give up their committed path. Our moral field continues over our lifetime and extends to the limits of our conceived possibilities of manifestation. We insightfully chunk our opportunities into moral classes and categories. Limit points represent the boundary of the reach of our intention. This defines our moral field. others get more easily frustrate.

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

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

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

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

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

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

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

value for the solution space. Personality disorders are usually centered around a qualitative seed of disturbance. or nutritional factors. Personality disorders are based on those patterns of choosing that attract negativity and repulse positivity in experience and in the world. Respect. Respect is defined here as. personality disorders may ultimately be correlated to be “caused” by genetics. A typology reduces the qualities of the themes of disruption into polarized categories. All typologies are conceptual and subject to the limitations of that domain. Look to the polarized seed . as well as intentional factors.• • 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. The personality is the force of our entire motivation moving forward in time and space. can be the seed concept that is polarized with disrespect. The typology is usually represented in words and phrases that describe qualitative polarizing around a seed concept. or early environmental stimulus. 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. opportunities and restraints. some more towards others. The personality includes boundaries of being beyond experience. for example. Some people may be derogatory primarily to themselves. 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. and therefore beyond our intention. The choice of conceptualizing the seed concept can be a semantic norm of choice. the willingness to care for both one’s own self-interest’s and the welfare of others.

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

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

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

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

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

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

These synchronically meet in the here-now context to influence the next movement forward. 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. the personal karma with the dharmic geodesic and a truthful/meaningful event is manifested. We conceive resonance through our conceived congruence with the models we evaluate them by. The potential excellent paths represent potential intentional directions from the context of the here-now space. are truly in love. A life is especially blessed when their parents have integrity. fulfilling and meaningful experience and manifestation potentials.and why humans experience value and meaning. The paths we tread occur within the boundaries of our experience. our personal capabilities and intentional willingness. The description is in the form of experientially operational signs and symptoms that accompany the experiential paths of excellence. Now we can give more description of the resonant field itself. Intention can positively influence the momentum by motivating towards a more congruent solution path. 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. Prenatal Attunement Principle: The wisdom of the parents is to provide greatest prenatal opportunities for an unborn life and this begins with the intention of the conception. The field of the bundle of vectors that represent the many excellent ways to proceed from the here-now is called the field of dharmic potential. The most excellent and fulfilling of these paths is our dharma. and accommodate well for their child. 2 5 8 . 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. Experience is impulsed forward in a karmically predisposed tendency to proceed with a certain conditioned inertial directional tendency. Resonance occurs when intention aligns in phase. We will now contemplate on the harmonious synchronization of these experiential resonances as a person aligns their karmic tendencies with their dharmic geodesic.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

deforestation and countless greedy acts have scoured the planet of its resources and imbalanced the water and weather cycles and evolution itself. We all individually and societally leave a huge footprint on the planet. and karmically. limited resources and war. The industrial and technological revolution. 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. the greatest blessings are usually in the fruits of our care. Our societal effort as a species has influence the wiping out of many species of life on this planet. Tuning our Connection with the Earth Principle: Humans have the ability to tend to the earth itself and to rape it. harsh weather. flood. This coveting will compulse us to make choices onto possessing objects that is ecologically challenging for future generations of earthly inhabitants. The massive coveting of objects to fulfill personal pleasure is probably the main influence onto the negative impact onto the planet. The wisdom path encourages everyone to tend to themselves well and share some extra with those in need. 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. Unfair sharing of resources puts tension on those involved by a force of the difference. 3 0 1 . tornado. People desire the objects advertised to them and covet them. 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 that humans behave in ways that respect the Earth. The wisdom path encourages taking this responsibility with the most disciplined respect. pestilence.It can take generations for people to develop stable and encouraging social milieu. Fair sharing of resources helps to maintain the resonant equilibrium stable. Sharing relieves this tension. hurricane. urbanization. It also encourages us to consider the respect for future generations into our ecological choices. Society. Hoarding of the earth’s resources for economic gain is the most negatively impactful force onto the planet. Humans can transform the Earth beautifully and healthfully or very ugly and disastrously. Principle: Sharing of resources helps people to survive the scourges of famine.

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

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

certain properties are met: The objects are conceived as related in an identifiable way. As an object is a bounded unity. Each dimension can identify a class identity for the type of objects entertained.e. which along with their transformations (morphisms and functors) allow for abstracted algebraic manipulation through Category Theory. The types of objects creates a category. The mathematics is category specific. Each sub-dimension of awareness offers recognition of different fundamental qualities with their own relations and properties. Awareness routinely does this as a way to creatively consider potential implications of real object manipulation. The rules of transformation are often conditioned by people’s feelings and thought attached onto the objects by awareness.An experiential group is the recognized set of characteristic object relations and their transformations. Each category assigns rules of manipulation that correlates with the rules of the experiential dimensioned modeled upon. 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. The identifiable way is a recognized weighted relation of qualities. A particular object input onto awareness through a particular dimension defines the topological boundaries for the algebra. a qualitative matrix The strength of the group relations is relative to the apparent recognition of such Group relation is especially related to the time-space remembered history with the recognized reference class group of objects (capacitance) and the focused intentional attention on the qualia (inductance) A “nominal group” is represented by the name that most closely associates the qualitative relations of the objects with a reference class of characteristic relations Many experiential groups are not nominal groups. but are transformable into a nominal group. Awareness often conceives the group properties of all the sub-dimensions superimposed into a conceived bounded unity of a object. To be a group. each object class can define a metric for each class of object and an algebra that abstractly manipulates these parameters. The personal rules of 3 0 4 . 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. i.

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

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

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

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 .

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 .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.

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.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. 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.

Ignorance and Suffering. unwholesome or harmful Behavior 3 1 9 . 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.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. and Harm A quality or meaning attached to an object or event that is not-true or not-valuable. from which other propositions can be derived A statement that cannot be proved. but is accepted as is Bad That which breeds suffering The negative coordinates of a value system (polarizing with good) which represents a experiential suffering of experience in some way The opposite of a moral ideal That which we seek to avoid Non-Existence. 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 .

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 .The fundamental resonant frequency of experience Mastery in the in art of non-clinging The ability to see things as they are Being as one is Buddhi That aspect of our experience that comprehends the value and meaning of experiential events The gauge of right and wrong. good and bad. 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. conceive. 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 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. like. that is extremely sensitive to initial conditions. like genetics. but not a human being. their representations and transformations A group of objects that share a similar characteristic or transformation 3 2 2 . 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. family karma and opportunities.

conception. comprehends and initiates change Commutative The commutative property holds in the imaginary dimension of experience but not the real. The order of occurrence of transformed events have different meaning and value than a different order would Complex Analysis The study of the interaction of the real and the imaginary The study of the warping of truth and value into the untrue The study of the creative. imaginary. comprehension and volition Cognitive Dimension The mental space involved with the representations. functions and transformations of knowing The manifold of awareness as it perceives. 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 . conceives. delusions.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. fallacy. glamour. dream state. 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.

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 .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.

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

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 .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.

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 .

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

deviations. 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 .The emotional state of deficient hope Tuning in to the potential option of non-existence and non-awareness Bad. 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. 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.

better.The extent of experience The who. The qualitative goals of our will The way to which the motivation strives 3 3 0 . 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. conceptions. comprehensions and volitions Dharma The direction of the geodesic path from the now of experience to its qualitative fulfillment The path of most righteous evolution The inner norm of surface of the experiential now towards excellence The resonance of experience with its fundamental frequency The direction of those choices that are the most true. considering the potential future ramifications as well The truer. 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. 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.

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. lack of awareness.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.

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 .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. but is.

0.0) of the identity function at a particular moment The sense of identity of a particular being “Me” to a field of awareness The bases of identity matrices that defines one’s sense of one’s own identity to the field of awareness Whom I consider I Ego Functions Those transformations and representations that are centered from the reference frame of one’s sense of personal identity The executive functions that promote the selfish goals of the person Eigenspace The potential extent of one's most excellent qualitative experience and expression The dharmic manifold Eigenvalue A measure of the intensity by which a person pursues a particular eigenvector 3 3 3 .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. nor not happy Freedom from suffering Remaining in an equilibrium of peak experience 3 3 4 . (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.

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 .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.

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.

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 . 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.Faith A measure of conviction in a belief given a degree of uncertainty The experiential process of believing a value. don't want.

Forgiveness 3 3 8 . 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. state or process The impact of the changing flow of experience at a point in time-space.The rejection or allowance of information into awareness Final Good That towards which a purposeful being aims Happiness. 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. skill and insight needed to create value The pursuit of an experiential expression that is unwholesome.

nor is not That which is tangential to Experience The Imaginary dimension It has neither positive nor negative “real” valences.0. but still has dimension Frame of Reference (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 .The releasing of the belief that someone else was responsible for ones own karma The willingness to be in the here and now.

repulsions. insight. inhibitions. 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. joy. 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. completion. actualization Wisdom of all concerned Fun That which a being experiences as pleasurable 3 4 0 .That which occurs when a being is established in their own fundamental nature independent from the attachment to objects The state of no repressions.

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

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. Gestalt The experiential processes that relate associative regions of experiential space with the overall intention of the person The whole as related to its parts Glamour A belief that one believes is true. but is not A way of dealing with the sensual dimensions that is based on a mistaken belief The false value surrounding a metal object upon its conception The inflation of value or meaning beyond truthfulness upon the beholding of a desired or undesired object Goal Why humans live The end of the direction of our hopes The end of intention The why a who does how That to which a being strives A preconceived region to which a being would prefer to go The purpose of an endeavor The path and end of a vector 3 4 2 . 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. real and wise That which is. meaning and value The attunement of action and intention with a valuable way Gradient 3 4 3 . 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. 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.The dharmic geodesic God A Space of complete reality. 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.

that drags or propels the awareness out of the moment The way of attachment Grief The flavor of emotional pain that is related to loosing a dear object Guilt The feeling of remorse after having done/thought something that one believes they should not have done/thought A feeling that can be used to hewn in onto the right way. by sensing what is wrong about the wrong way. having tried it. Habits Characteristic reactive responses to impinging stimuli onto consciousness The karmic tendencies to impulsively react to an identified cue with a scripted pattern of response Harm The infliction of some form of suffering Actions that moves a being or another being towards a negative experience Intentional qualitative impedance The act of diminishing value or truth to a sentient creature by an action Harmonic Oscillation Equilibrium point: The fundamental resting point of consciousness The tendency for people to fluctuate between a good and a less good way of becoming Moving towards and away from the Eigenvector of value matrix of mental object The tendency of a being to be in a qualitative equilibrium 3 4 4 .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).

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 . or name. 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. 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 .

true from false The bringing into awareness an understanding as to the causal linkages and interrelationships of perceived.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.

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. 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 .

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. not attached to objects or the screen holding the objects That which knows as opposed to that which is known The sentient part of consciousness that distinguishes being from non-being The subject of being The Who that does what for why Knowledge A mental object imbued with the characteristics of value and meaning That which we are capable of conceiving and comprehending A unit of a conception of a meaning and value Learning The processes involved in experience to come into meaning and value The conditioning of experience to hold onto the qualitative impression The correlation of mental objects with their corresponding values and meanings (Qualities) The transformation of the being from a point of knowing. to knowing more Adding to capacity Lemma 3 5 2 .The awareness of non-willed insight into the connection that occurs between events Direct insight.

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

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. as the effort applied to transform an experiential object (including the body The power of an intended action Mapping The projecting of one function or event from one domain to another Conceptually relating different value and meaning matrices Gaining insight into the properties of a space and the relationships of objects in that space Bringing objects into correspondence A mathematical function The isomorphising of an object form one experiential space to another Mass A measure of the scalar characteristics of the inertia of a mental object The amount of substance of an object (experiential substance is the qualia appreciated) That which is moved appreciated by awareness as having substance and form That which is weighted by awareness to have value and meaning Mastery Success in manifesting wisdom in a particular pursuit The ability to excellently accomplish projects Quality in becoming Excellent skill in manifesting The dynamical process of being able to be and do well The successful path of fulfillment of who. how and why Material 3 5 4 .

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 . glamours and all negativities That which is conceived as being. illusions. but is not.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. 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.

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. 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 .

functions and transformations of an object. 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. characteristics.Model A hypothetical abstraction that is used to relay the fundamental structure. event. 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 .

perceptions. 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 . and fulfilling. feelings. 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. 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. 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.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. keeping the equivalence of the identity intact Motivation The effort involved with manifestation The force to become The force effected by intention and effort A measure of the forces characterizing manifestation Mystical A meaning matrix that correlates those aspects of experience which are especially profound. valuable. The tuning in with satchidananda The experiential sensing of that which is perceived as good. true and right.

true. right or good Neurosis A pattern of being that tends to suffer substantially because of that being's choices Suffering induced by karma A pattern of mental disturbance that is based on some untruthfulness or suffering The warping of experience to less than appreciate the beauty of life Patterns of thought and motivated behavior that detract from the quality of a person's life Curling into the imaginary dimension Noise A measure of the hindrances to perception Unwanted signal characteristics of misconception or misperception Regions. that amongst other features. true and right That which is impedes a being from experiencing and expressing quality or meaning That which is not real. can have parallel lines meeting 3 5 9 . filters and distortions of experience that hinder comprehension Non-Euclidean Geometry A study of geometric surfaces.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.

time duration. identity.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 . 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 .

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. 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 .

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 .

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. 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 .

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

discrimination. when it is not Purpose The principled intention of a being 3 6 5 .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. volition. consciousness Proprium Value matrix of Value Matrices The set of all Value Sets That which is identified as important for self-development The egoic matrices Psychology The study of Experience The study of the topology and topography of the experiential manifolds The study of that which moves and determines the dimensional existence of an aware being The study of awareness transforming over time Psychosis The mistaking the imaginary as real A pattern of experience that remains in the negative Experience that is immersed in untruth. comprehension. non-real or harmful Delusional thinking styles The belief that something is. sensation.

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 .

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

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.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. 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 .

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. 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 .

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

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 .Schema (pl.

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. 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 .

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

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.Where and when a who does how for a why The here. 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 .

who how's the why Those aspects of being that relate to experience 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 . 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. how and why of experience Who is aware Substance That which has mass.

feeling poorly. discomfort or the despair of karmic retribution The forces that oppose thriving. and acting stupidly The drag that happens as one experiences pain. 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 . weak or unfortunate Superstition Beliefs triggered by characteristic stimuli that are fallacious (have no correlation with the real) Patterns of believing that are not based on truth A false belief based solely on hearsay Surface The features and characteristic properties of a region of the experiential manifold A region of form. feeling. discrimination.That which drags us down That which we seek to avoid The repurcussions of believing falsely. quality. truth All that is less than good impinging on a being The despair that happens in experience when one is ignorant. choosing foolishly.

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. 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. 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.

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 . 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.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 .

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.The surface features of a region The topological characteristics of a surface That upon which being moves The characteristics and features of a space The topography of the surface of experience Thema (pl. themata) 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.

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. interior and exterior relationships of a space. and the connections amongst objects in these spaces Training The willful of conditioning of our being to manifest a principle or achieve a goal How skill is developed The discipline processes involved in developing technique and skill Traits Characteristic patterns of expression of a being A thematic transformation pattern of a person Transcendence That which is goes beyond the manifold of form That which goes beyond the “normal” dimensions of experience Transformation The processes involved in disciplining being into wisdom The mapping one object from one domain into another The purposeful changing of one aspect of being into another 3 8 3 .

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.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. good and right.

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 . 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.That which comes to awareness through comprehension and insight Unifying Theory A theory that connects the leading hypotheses into an explanatory whole A conceptualization that is the union of what is accurate from other paradigms. subtracting what is inaccurate Value That which lead to experiential fulfillment Qualitative characteristics of region of experiential space That which has the opportunity for weight in experience That which can curve experiential space Valueladeness A measure of quality. inherent or otherwise.

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

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.

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

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

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