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Yoga and the Topology of Experience

By Jim Berg
c 2010

Table of Contents

1. Introduction to Yoga and the Topology of Experience

2. Sutra on Yoga, the Topology of Experience and Neurocognition

3. Qualitative Distinctions of the Path of Yoga

4. Topology of Experience
Introduction to the Topology of Experience
Structural Geometry of he Topology of Experience
Functional Analysis of he Topology of Experience
Dynamics of Experience: Influences that Change the Field of Awareness
Deviations from Qualitative Experience: Styles of Suffering and Fulfillment

5. Yogic Implications of Neurocognition

6. Wise Ways to Tune into the Quality of Life

Appendix:
Stages towards the mastery of yoga
Further sutras on the Topology of Experience
Original Translations of the Yoga Sutras of Patanjali (x5)
Glossary

Barefootmd@aol.com

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Introduction to Yoga and The Topology of Experience

Astronauts travel through outer space to seek out and understand the heavens. Yogis travel
through inner experiential space to seek out and understand insight, wisdom, fulfillment and lasting
freedom from the root inducers of further distress. Sentient creatures suffer, especially those sentient
creatures that are born, with a body that feels pleasure and pain, and a mind full of afflicting emotions
and beliefs, with thoughts of potential separation from loved ones, with memories of uncomfortable
events, and with forethoughts of potential dangers and death. Indeed, living in the world takes it's toll
and we have been born into a body with needs and desires, longings and hopes, and expectations. As
sentient humans, we can learn to deal skillfully and eventually master our distress. We might not be
able to stop the inevitability of aging and disease, and the innate lack of fulfillment from wanting and not
wanting, yet we can help our desires, hopes and expectations to be wiser in this process by making
disciplined choices according to worthy principles while surfing our opportunities.
“Yoga” is the name for the path of tuning the state of awareness towards its most fundamentally
resonant state and transformation potential. Yoga is the tuning of awareness with being fully aware,
capable and upright. A yogi commits to cultivate the field of awareness to become relieved from further
self-inflicting distress, intending towards further transformation with clearer insight, sincere effort, and
grace; And to help others on their path. This path requires understanding one's truer nature and to see
into the truer nature of “things”. Understanding often uses models to comprehend the multi-
dimensional nature of the terrain of a path. This is one such model.
How and why are “things” the way they are, and what is the cause and effect of “that”? Any
answer given is put into a representation of words or some other conceptual relation. Any insight is
comprehended through neurocognitive processes and expressed through the representation of concepts.
Information comes to us by the way of perception of the senses, the memories of perceptions and
conceptions about “that”. The answer to “that” can only be a model that helps us to comprehend a more
abstract relation of meaning or value of “that”. The “ultimate nature of things”, as comprehended by
awareness, is dependent on the ultimate nature of our neurocognition. How and why we come to know
skews the results of knowing. Awareness, perception, conception, and comprehension are dependent on
neurobiological processes and these neurobiological processes are co-dependent on our cognition. The
brain is very plastic and is shaped by our experience; and our way of knowing dramatically influences
the biology of how we know. Karma itself is embedded in the biology and our biology is shaped by our
karma.
Every human is born with an extremely immature way of knowing. The structures and functions
of sentiency are immature; experience is immature. Indeed, we are born relatively ignorant and
incapable. We are especially ignorant of truly fulfilling ways as we are impulsed by drives and instincts
and the substances of neurocognition. As we mature, we can gain skill in dealing with these drives. A
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mature human way is partially conditioned by the past and partially initiated by our hopes for the future.
Intention and effort can potentially recondition the karmic impact of negative states created by
previously ignorant and confused intentions and efforts. Ignorance and confusion and stubbornness and
innate lacking are the way of the immature. The mature are usually stupid or foolish or stubborn, or they
are intelligent and wise and able. Age does not bestow wisdom, but surely age does give us more
opportunity to fulfill it. There is a critical point to age when insight sharpens and dulls because of
biology. Even insight comes and goes with biology. The yogi takes advantage of the moment to
recognize that every “thing” changes, even experience itself, and that insight and peace and fulfillment is
presently available— that is, if one can move beyond the conditionings of experience. Yoga is the
witnessing of the distinctness of awareness from the neurocognitive processes awareness is aware of.
Awareness is the experiencer of the field of assembly and is partially responsible for binding the
neurocognitive processes into meaning and value. Yoga more literally means to bind the focus of
awareness towards the most fundamental experiential state as undisturbed sentiency, empty of objects
and transformations, full of experiential potential. And then to manifest assembling neurocognitions
synchronized from this harmonizing and truer space; Otherwise awareness identifies with the objects it
beholds, manifesting as a menagerie of illusions, delusions, afflicting emotions, thoughts, and behaviors.
Because of our biology, we are born into illusion,, delusion, afflicting emotions, thoughts and behaviors.
Because of our biology and insight, we can navigate our way to freedom beyond these conditioned
afflictions. Yoga is the harmonizing of the transformations of neurocognition so that awareness can
have its most fulfilling insights and manifestations. These neurocognitions are programmed into the
putty of the brain as procedural, semantic and autobiographical memories which display and transform
the field of awareness. The qualitative impact of these memories onto the contact of awareness with
the presently identified object can be called “karma”. A yogi tunes the karma to become non-afflictive;
But the momentum of that karma is powerful enough to require a continual returning of the yogi to
retuning the modifications of the mind-stuff to quiescence, and thus resonant as awareness.
Yoga relies on the peaceful, insightful and fulfilling way of awareness. Awareness is the self-
evident essential aspect of a sentient being that carries the potential for cognitive luminosity, value and
meaning. Awareness contacting and transforming objects through time and space is experience. Yoga is
the disciplined attempt to bring awareness into its fullest and most true qualitative fruition. Awareness
being truthful to its essential nature, and acting carefully, requires a skillful discipline. A yogi seeks to
reside in their essential and true nature and to move with integrity from this space, even when
recognizing this essential space as empty, empty of objects, or processes, of self, i.e. a particular identity,
of attached meaning and value, and even of essence. Neurocognition intimately influences awareness
like the climate and terrain do the traveler. A wise traveler appreciates an accurate map and forecast of
these influences. Neurocognitive models seeks to provide accurate topographical time and space maps.

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Yoga provides the directions and traveling advice on the neurocognitive terrain.
Every sentient creature navigates the currents of life with a certain degree of skillfulness and a
certain degree of clumsiness. Clumsiness is due to innate disability, ignorance, impulsion, stupidity,
foolishness, compulsion and the synchronistic force of destiny. Skill is due to innate ability, right
knowledge, right intention, right effort, opportunity and synchronicity. The skill can be developed or
immature, misguided or principled, and achieved weakly or strongly, gracefully or not. These skilled
capacities influence the field of awareness as objects and scenes attract/repel our attention, hope and
behavior. Each of us develop our own unique skillful capacity to harmonize the field of awareness; and
each of us develop our own overwhelming impulsions and compulsions keeping awareness distracted or
oblivious to the more fulfilling way. Yoga is the disciplined harmonization of the way of experience and
tuning this way towards the even more truthful and valuable.
The map of this disciplined path would be referenced to each awareness approaching yoga. The
map is lined by the karmic terrain of the hills and valleys created by the neurocognitive apparatus and
other worldly conditions. No awareness would share the same path as another, but the general stylistic
tendencies of the direction of approach can be qualitatively distinguished. Thus the “paths of yoga” are
based on these stylistic tendencies of awareness as a starting point, not an end. Yoga is the multi-
dimensional intentional movement on the karmic terrain of a person’s life towards the most real, true and
valuable experience.
A wise exposition is careful when defining terms so that ideas at least have an opportunity to be
logically aligned with clear conclusions. The most important and critical word to define in this study, is
“awareness”. This word represents goal of the yogi, so let's define carefully this path. Awareness is the
self-evident field of experience that sources a being's potential for the sentiency of quality, meaning and
expression. Awareness is the field that witnesses perceptual, conceptual, and comprehensible
objects/scenes; Awareness copes with and transforms objects in its field; and this field is changed by the
contacted objects and the memory of past contact with similar objects. These are categorical subfields of
awareness that inputs objects onto the field of awareness and thus for awareness to be extended in some
way.
Awareness contacts the objective physical world first and foremost by being aware, and then by
perceiving the sensory input onto its field. Awareness also contacts representative memories of past
transformations of events, abstract conceptions, and comprehensions of the quality and meaning, and
creatively imagines new transformations of events and meanings and qualities. Awareness wills effort
into perceiving, conceiving, comprehending and creative expression.
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

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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. Correlated with these experiential sheaves are the neurocognitive
substratum and their topological sheaves.
{insert: List of Experiential Categories}
These categorical distinctions allow the abstract algebraic manipulation of objects imaginatively
according to the rules defined by the category and the intention of awareness. Awareness routinely does
this as a way to creatively considering potential implications of real object manipulation. The rules of
transformation are often conditioned by people’s feelings and thoughts attached onto the objects by
awareness and imprinted into the neurobiology. The personal rules of 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.
A “GIS Topology” can be applied to the experiential frame of awareness. Each object can be
described as a qualified 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 style of awareness. The style of attachment influence the security of
the resonant field of awareness. The style is seeded and further pressured by the neurobiology and
fashioned by awareness. Awareness uses the cognitive processes like we use the computer monitor to
control the CPU of the computer. We think “we” are “doing” it, but we are only directing the physics
that is available.
Awareness assembles into a field of awareness and has states of harmonic equilibrium. Objects
and scenes change on this field and participate in the states of awareness. Awareness intentionally
participates with objects through attention towards them. Awareness is the origin and the object is the
direction. The experiential object has properties and dynamics and value and meaning. These determine
the magnitude and direction of the particular vector of awareness. The force of attraction towards or
away from an object depends upon that the inherent properties of that object, and our contact with that

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object with the projected values and meanings and feelings elicited upon contact. The field states of
awareness fluctuate and transform, pulling and pushing our awareness as we attach projections on to the
identity of that object and with that, our wants and don’t wants. Even, and especially our own identity
with whom “I” really am, is laden with a field of awareness skewed by past ignorances and ways of
comprehending “myself”.
Awareness perceives its external and internal context. Objects on the screen of awareness call
forth certain attached thoughts, images, feelings etc depending on the reactive tendencies and
conditionings of the person with that type of identified object/scene. The “GIS” vector field map is the
recreated binded experiential mapping of all the inputs on the screen of awareness. Each object has an
identified coordinated value and meaning in the multitude of fields comprehended as a unity of “this
object in a scene”, here and now. This binded unity has properties and these properties have quantizable
parameters. These parameters move through the time-space continuum transforming and reconfiguring a
control system to adapt to the environment, meet physiological needs, live conveniently, bath in luxury,
pursue and create dreams, hopes and aspirations. These aspirations, even, are meaningful parameters that
guide our personal transformation. The person weighs and evaluates scenes and chooses a course based
on that evaluation. We can map experience by understanding the objects that transform awareness into
experience, the potential transformations, and the fundamental experiential categories.
{Insert: The Transformations of Experience}
The more interesting map is the map of field potentials embeded in the field of awareness itself.
These vector field potentials are the potential ways of transformations upon contact with an object.
Karma is the name of these vector field potentials embedded into our neurocognition, for this has
traditionally meant the qualitative impact of past experience onto the now. Karma is the tendency for
awareness to react with a preconditioned transformative pattern and has now come to be called our
thought and emotional capacities, habits, traits and personality styles.
Human experience is inevitably tied intimately with our brain and body. The structural
neurobiological apparatus is a correlative map of our functional awareness. Mental process and our
emotions are the experiential correlative of physical events. We can now witness these fluctuations of
the mind stuff in functional MRIs and PET scans, Spect scanning, EEG and magnetic scans. These
physical fluctuations are topologically related to experience. A yogi can learn about the nature of that
experience by studying experiential and objective neurocognitive research, much like the traveler might
study the geology and climate of the terrain.
Awareness considers many inputs simultaneously as an event unfolds. Awareness is the co-limit
of all the dimensions available to experience. To describe the event, a model would need to reflect the
potential complexity of experience. Causality itself is incredibly complex as all events are
incomprehensibly causally interdependent. However, certain major experiential categories can be

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identified, interrelated and fuzzily quantized similar to how a particular person might do it. The model,
itself, might be defined broad enough to include all human experience for all people, and ultimately and
cognitive or sentient living or virtual frame.
A frame of reference can be defined in many ways in a particular system of awareness. This
model will assume the frame of awareness itself as the primary reference frame. We will also study some
neurobiological correlates. All experiential objects take their reference from the here, now of the
particular awareness considered. This here-now may be re-metriced to another time-space measure like
objective eastern-standard time in Time Square. Awareness seems like a continuous flow of the here-now
where/when the scene transforms as beheld by awareness. The frame of awareness might be represented
by the “name of the person” who embodies the awareness. Each person has their own unique set of
transformation potentials (capacities). The basis of the reference frame is the subjective essence of
awareness -- the very sentiency itself.
Experientially, objects take context in their spatial relations to this subjective frame. The relative
position and motion, and the space’s topological characteristics give relative meaning to the context of
the objects in a scene. Events also have a temporal context, including a temporal sequence, a rate of
change of the temporal change, a directional time-reference of change, and a reference potential to an
objective time standard. Objects also have a value and meaning context based on previously learned
knowledge and current creative insight. Systems have time-space contexts that relate the structure of the
parts to the function of the whole. Experiential objects are always part of an experiential system;
Physical objects are part of a physical system. Each system has its group transformation potentials
allowed within the context considered. The context gives extension to the dimensions available to the
frame of reference.
Objects are conceptual and perceptual classes of bounded qualitative distinctions and their
relations. The object has mass based on the intrinsic properties of that object in time-space and weight
based on the conceived value of the qualities within the field of awareness that beholds it. Objects
precipitate an apparent displacement in the field of awareness. This conceived extension in a particular
qualitative direction is the measure of the projected attachment of awareness to that object. The object
will pull or push awareness in a particular way. And, awareness can desire or avoid, impulse or compulse
or ignore the object in its particular way.
The “particular way” is dependent on the intrinsic characteristics of the object and the capacity
and will of the awareness. The capacity and will determine most of the field influences of awareness.
The capacity of awareness is determined by the experiential resources available to awareness at a
particular interval of time-space, and these are based on neurobiological processes. The will of
awareness is based on desire, intention, effort and opportunity. These determine the strength of the field
of awareness’ weighted attachment to the object. Objects have perceived and conceived relationships

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with other objects. Objects form groups of objects. These groups have characteristic and uncharacteristic
relations that determine their group boundaries and transformative potential. Awareness perceives,
conceives, comprehends and manipulates groups of objects.
Each dimension of experience has types of objects and transformations. As an object is a
bounded unity, each object class can define a metric for each class of object which invokes a
neurocognitive algebra that abstractly manipulates these parameters. A particular object input onto
awareness through a particular dimension defines the topological boundaries for the algebra. The types
of objects creates a category, which along with their transformations (morphisms and functors) allow for
abstracted algebraic manipulation through “Category Theory”. The brain has its own category theory as
does experience. The mathematics is category specific. Each category assigns rules of manipulation that
correlates with the rules of the experiential dimensioned modeled upon. Each dimension can identify a
class identity for the type of objects entertained. Awareness binds cross dimensional categorical
information into the experience and identifies the object.
The intended effort of the person fashions thematic patterns of the context creating abilities.
People create their reality by choosing familiar objects and scenes, in both their own head and in the
world. The person weaves an intricate web of causal connections conditioning their future attention and
weight patterning. These networked connections can be described as a model, but prediction from the
model is limited since all humans have the free will to think creatively and spontaneously and somewhat
randomly. A model can be descriptive as well as predictive. They both should be an accurate
representation. Conditioned experience is relatively linear, but creative experience can be quite non-
linear. Non-linear events are very difficult to predict, as is the creative mind.
Objects transform on the field of awareness. Objects represent all inputs onto the field of
awareness. Scenes are the time-space context of the objects. The five major dimensions of the inputs
onto the field of awareness are sensations, perceptions, conceptions, comprehensions, and volitions.
Awareness scans and sorts the potential input fields and identifies objects and their time-space meaning-
value relationships with the rest of the scene and perceptual/conceptual context. Objects are weighted by
their conceived and pragmatic necessity to pay more attention and exert more effort. Each object is
identified as an attractor or repellor of attention based on a tension identified in the space of awareness to
accommodate or assimilate or avoid that object. That induces a directed volitional urge. Thus begins
volitional formations.
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

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stimuli. Each person learns styles of self-regulation with their impulsions to react as such. The qualitative
tendency to have self-control and creative freedom brings a plethora of moral discipline styles.
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 a pattern of characteristic
response that is often intended and proactive. A response may be physiological, behavioral, attitudinal, a
belief, or feeling or any tendency of experiential 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-strength of the person to do something
about it.
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 dynamical system approach to the person allows us to model a fuzzy topological model of
experience. Properties (quale, singular; qualia, plural) of experiential objects have experientially
quantizable parameters. These objects and scenes follow rules of transformation defined by the class of
the group. The metric of the quanta of the quale are relative like every metric. Awareness attaches to
objects/scenes and they are transformed according to preconditioned tendencies and effort. The force of
the object to change the field of awareness is the valenced 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 valence 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.

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 A valence potential – 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.
Because some experiential objects are fuzzy, and some object classes not well defined, even
oneness of an object or scene may not be well defined. Experience deals with this fuzziness with our
obscured sensations, perceptions, conceptions, comprehensions and intentions. An experiential object
may be likened to a point with a disc of uncertainty extending in the relative neighborhood. An
experiential point may be a range of points within this uncertainty, like a cloud of nebulosity. And since
many objects are groups of objects in a scene over time and extended through experientially space,
whole groups of complex relationships lie beyond awareness’ current comprehension. There are levels of
this incomprehensibility, just as there are levels of comprehension. The whole of experience uses a multi-
dimensional analysis and synthesis to grasp an identity and associated transformations. With this identity
comes the projected neurocognitive attachment onto the object that defines its qualitative valency. The
space of awareness curves from this valency. This is the wave of karma upon which awareness rudders.
Karma is a vectored force field skewing awareness by the the impact of past experience
influencing potential identifications and attachments. Somehow the past present moments are imprinted
into a “memory” that impulses itself onto the objects at hand. Karma is the vectorally directed weight of
this attachment of the particular memories. The field of awareness is conditioned to accommodate and
transform the object as such. An object is most often attended to with the attachments automatically
layered on the perception. The feature attributes of a perceived object are recognized, identified,
conceived, valued and implicated as a binded unity of an experiential event. These components can be
teased apart by awareness, but they are usually experienced as learned associations of past memories and
potential imaginings projected upon this experience.
Karma, as the weighted attachment of our learned and conditioned capacities that tend to
influence our present awareness, is generated primarily on the sub-dimension that awareness most
commonly dwells. Awareness dwells in certain spaces more than others and focuses on certain aspects of
the fields of awareness more than others. A mis-intended or well-intended effort often carry an awesome
force. Learned conditioned response tendencies can hinder or promote the harmonization of the field
states of awareness; Intentional effort is required to control the field beyond the conditioned influences.
Even our intention dwells in certain spaces more than others, and thus our skillful way may be biased by
this apparently partitioned space. The different “paths of yoga” accounts for the multi-dimensional
dwelling space tendencies of awareness and outlines a directional tendency that could be skillfully used

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to harmonize the essential field of awareness.
Early in yogic aspiration, the goal is to stabilize the field of awareness and move toward
harmonization and greater insight. Discipleship brings with it a certain degree of stability and insight
and the instability is often now more apparent. The skillful effort is consolidated and used to bring about
progress. A skillfully harmonized field of awareness is clear, bright and stable. It can be occupied by
objects and appreciate their meaning and value without unsatisfactory disturbance, distortion nor despair.
The influence of our neurochemical potentials and our conditioned way imprinted into it is like a great
oceanic current – our only hope is to rudder our choice within of the given tide. A yogi is like a great
sailor who rides these waves with grace and skillful pursuit to cross the ocean of despair. A sailor need
not know the absolute true physical characteristics of the ocean to sail it, but sure helps to know the
apparent nature of the tides and currents and weather. The tendencies of turbulence offer great insight for
the yogi, just as it would for the sailor. Sailing is one of many ways to get from one point to another of
intended choice. Yoga has many approaches to a common goal – harmonizing the field of awareness, so
that the seer may reside in its essential nature and proceed forth true and strong as intended, empty of
negative preconceived notion that stirs the field.
Awareness tends to take on the characteristics of that which it is focused on. For the moment,
awareness is absorbed in the object it beholds and becomes it. Many creatures remain in the awareness
that their perception or conception of the world is the world as perceived. If awareness remains focused
on disturbing conditioned responses and the ensuing karmic repercussions, awareness remains perturbed.
Awareness can remain established in its own luminescence, not focused on any object. Unattached from
the qualitative field influences of objects, awareness can remain calm and clear. Yoga is the continual re-
establishing of awareness to resolve into calmness and clarity upon contact with objects. The scene and
its object may be inherently disturbing, but awareness can learn to assimilate or accommodate that
perceptual\conceptual disturbance without actually disturbing the field of awareness itself, now and
potentially in the future. This is the task of yogic discipline.
Conditioned responses, usually as impulsions or compulsions, are the main obstacles and
opportunities for the yogi. Conditioned responses are the karmic ties that consciousness holds for objects
and itself. The associated memory of a response to an identified stimuli is based on the learned patterns
imprinted from previous experience. The memory itself, the feelings attached to the memory, and the
ability gained by the memory are biochemically linked to our neurocognitive potentials. Much of our
karma is the network of associations that move our present experience in some preconditioned way.
Karma is the anchor of neurocognitive complexes that are weighting our here-now awareness to behold
objects as such. More accurately, the the karmically imprinted neurocognitive tendencies generate the
present karmic field influences.
Qualitatively, awareness tends to polarize objects into values of this or that, good and bad, right

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and wrong. Awareness also projects meaning, association and implication onto objects. This is enlivened
in the neurocognitive field. Identified objects, pleasurable objects, wanted objects are generated by the
neurocognitive conditions. The field tendencies of awareness itself is available only when there is
alertness, attention, sentiency, memory, thought, feeling, all of which depend on our brain functions as
fashioned by our previous experience. Suffering, incomprehension, and lack of insight are especially
dependent on given and conditioned neurocognitive tendencies. The a priori neurocognitive
opportunities of experience determines the field upon which awareness potentially plays; all the joys and
sufferings, insights and ignorances of experience play out their drama in this a prioritized neurocognitive
field, potentized by the a posteriori conditional karmic tendencies driving the current field tendencies in
a preconditioned valencing way. A yogis cleans the karma to lubricate, not hinder the way.

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Sutra on Yoga, the Topology of Experience and Neurocognition

Now some insight into the yogic implications of the topology of experience and neurocognition

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/avoidance)

Awareness is the self-evident subjective field of experience that sources a being's potential for the
sentiency of quality, meaning and expression.

Awareness is the field that witnesses that states of perceptual, conceptual, and comprehensible
objects/scenes;

Awareness copes with and transforms states of objects in its field; and this field is changed by the
contacted objects and the memory of past contact with similar objects.

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

The name of the dimension of the here-now extension of awareness is “time-space”.

Space is the extensibility of any objective quality.

An object extends itself in the field of awareness as a network of qualities and transformation potentials

Awareness normally experiences time-space as a simultaneous here-now moment-place and this

automatically moves forward.

The time-space metric of awareness is relative to the objects and scenes transforming on the field of
awareness, and the condition, intention and effort of awareness.

Awarenesss is the sentient state controller harmonizing the objects it beholds and transforms.

Awareness contacting objects over time-space is experience. Experience is time-space integral of

awareness.

Experience through time-space develops within the complex dynamical system called the "person"

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

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

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

Awareness
Perception
Conception
Comprehension
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 Volition

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 the line integral of experience at a moment in time-space; The slope of the
tangent to the vector of experience is the vector of the karmic impact. Karma is the vector field potential
of awareness at a moment of experience to react in a certain preconditioned way.

The integration of experience (the field of awareness transforming objects through time), from birth to
death, is the qualitative manifestation of the person. Karma is the vector space of qualitative impact
from past experience onto the here-now field, and is correlated with a person's capacity to change or be
changed by events, or to be equanimitous.

Experience is both quantitative and qualitative,

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

Awareness maintains a state based on feedback from the contact, attachment, and transformation of the
objects in its field.

The attachment of awareness to the objects determines the force and direction of awareness contacting
an object.

The field state of awareness qualitatively depends on this attachment.

Awareness, simply as pure consciousness, has no objects and no field.

A field is an extension of a qualitative parameter in a particular vectoral way.

This way is influenced by the past conditioned ways and these condition the field of awareness.

The qualitative direction of experience is influenced by the qualitative impact of the actual object or
event, the karmic reaction of the field of awareness to the object, the intentional effort of the awareness,
and the alignment of synchronistic Fate

The synchronistic constant is the manifestation potential of reality at that moment of contact = Grace of
Fate

Experiential objects and events being experienced, change the topography of the experience by the
15
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.
Yogi's avoid going down those slippery negative slopes and climb austerely, the positive.

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,
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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)

Yoga is the name for the intentional harmonizing of our experience towards its maximal mindfulness,
insight and fulfillment.
Experience is the integral curve of the field of awareness transforming objects through time-space.
Awareness is that self-evident sentient aspect of our subjective nature.
Mindfulness is the undisturbed and truthful relation awareness can experience upon contacting an object.

An (experiential) object is a bounded entity, scene or event as perceived, conceived or comprehended or

remembered by awareness.

Insight is the comprehension of the implications of this sentient contact with the object by awareness

Fulfillment results when being aware freed from disturbance of objects, recognizing objects as objects
and awareness as awareness. Fulfillment continues with the well intended transformations with objects.

This allows for harmonious transformation of the objects by the awareness gracefully avoiding negative
karmic impact

Harmonious transformation is the way of contact and functional utility that increases the quality of the
impact of the contact on the experience of those awarenesses involved. Harmonious transformation upon
contact enhances the opportunity for harmonious karma

Karma as the impact of past contact and transformation onto the now-here of experience upon contacts
with recognized objects, can be impulsive, compulsive, neutral or useful and can be actual or potential.

Each awareness has intrinsic a priori capacities that encourages a dispositional way of contacting objects,
as well as reflexively learned (conditioned) transformations, and intentional transformations.

The reflexive capacities and the pre-conditioned capacities entice awareness to contact and transform
objects in an overwhelmingly karmic way.

The a priori neurocognitive capacities determine much about awareness’s impulsive/compulsive and
learned ways of contact and transformative potential.

Intention to contact and transform objects differently than this, is awareness’s opportunity to transcend
the tendency towards suffering that comes with impulsive and dissonant karmic styles.

Intention is the willed induction of transformation on an object by awareness for a goaled result.
Intention requires a priori neurocognitive capacities, as does awareness itself, yet it is the primary
opportunity for awareness to pursue the yogic path. Intention induces further mindfulness and insight for
the potential of fulfillment. Effort adds potency to the intention as does the truthfulness of the insight.

Intentional effort is the work required to move an object from its predetermined path. Work is the amount
of force that moves an object in experiential time-space. Effort is the amount of intentional force applied
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in such a way.
Truthfulness of the insight is the correlation of the insight with what actually was, is or hoped to be. This
guides our effort efficiently.

The study of neurocognition allows awareness to understand its own innate and learned tendencies to
impede/augment its own efforts on the yogic path.
Neurocognition is the a prioiri biopsychological substratum for the field of awareness as it contacts and
transforms perceptions, conceptions, comprehensions and physical objects.
This study of neurognition may also lend insights into the opportunities to induce more mindful,
insightful and fulfilling experience.

Yoga is the result of wise modulation of the neurocognitive transformations which allows awareness to
remain undisturbed and undistorted as awareness, really being, full of maximum potential, actualized.

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Qualitative Distinction of the Paths of Yoga

{see Sutra in appendix: Stages towards the Mastery of Yoga}

We are not re-inventing the wheel here, but we can re-perspect the models and utility of the
wheel. Yogis have never in our human history had the opportunity to come to understand the details we
have available today about the pathways of consciousness. Function MRI, PET scanning, SPECT
scanning, EEG and many other technologies can watch consciousness fluctuate. Thus we can more
objectively understand the field influences and tendencies that influence our awareness. Alertness,
attention, attachment, and behavior are all interdependent with the medium in which they travel. The
very causal potentials of any object are interdependent with the topological potientials contexting the
object.
The topological characteristics of the neurocognitive fields determine the very contextual
possibilities of the field influences of objects. Awareness is the space upon which all experiential objects
move and transform. The conditions of the state of awareness strongly influence the perception and
conception of an object. Alertness, orientation with spatial and temporal contexts, egoic orientations,
impulses, compulses, attentiveness, concentratability, settledness, clarity and insightfulness, innate and
learned capacity, all influence the field of awareness itself as it beholds an object. A multi-layered
algebra of related parameters is comprehended by awareness for every object it beholds; This
comprehension is often mistaken for the object itself. Living in the world requires this to some extent,
thus suffering and misunderstanding are also weaved into life. Thus comes the opportunity for insight,
value and meaning.
The path of yoga depends on the orientation of the awareness that approaches it. Culturally, the
paths to yoga reflect the temperaments and tendencies of personalities involved. As every field of human
awareness has its own dispositional tendencies, aspirations and opportunities, the paths of yoga will
remain multifold.
Yoga, as the pursuit of even more truthful, fulfilling, and insightful way towards
transformational excellence, finds opportunity with every volitional effort. A yogi cultivates cleaning and
strengthening the body-mind as the substratum of neurocognitive events. Accurate and able senses tune
the perceptions with accurate reflections of the physical world. Skill in driving the vehicle of the body
involves mastering the principles of tuning the mind-body. Hatha yoga is the name for the yoga of the
disciplining of the vital energies in the mind-body so as to further the yogic path.
Traditionally, the vital energies are called qi, prana and they flow through the body in a network
of functional patterns. These terms were used long before our current understanding of the vast science
we have come to appreciate today. So let us use update the traditional terms so that we can take
advantage of the insights of humanity and show why the ancient knowledge is still yogically important.

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 Many cultures have used a word to represent an essential bioenergetic force that defines a
conscious awake creature from a dead one. All conscious creatures have the ability to sense this
awakeness in all areas of contact with the mind-body. Awakeness and alertness are critical to be aware of
a potentially perceivable aspect of our body; the more awake and alert the better to be able to
comprehend what is really going on. The body must function well; we can then be aware of certain
aspects of our body. Apparently, awareness can travel on nerve impregnated tissue and “see into” that
body part. We do this obviously with our hands and feet and most of our skin and bones, and tongue and
even some internal organs. Most of us do not recognize the immense opportunity to not only explore our
awareness of our body, but to control and determine it. The goal of yoga is to help our body to remain a
faithful and kind vehicle carrying us into safe, fruitful and enjoyable travels.
Most people do not explore their body-mind and avoid even a glancing discussion about their
insides, but a yogi chooses to directly face the dangers and blessing of the yogic path. Yogis learn that
awareness does have the ability to enliven the body to its utility. The dancer tames the physical body to
be in beautific sync with some music; the yogic tames the body to cooperate with the higher missions at
hand.
The primary tool of the yogi is the will. It is applied ultimately to the disturbances of the mind-
body so the person can be essentially “true” and “right”. The will can learn to control the bodily
functions, the mental functions, the artistic, moral, ethical and spiritual functions. Yoga is the path of this
control. Control is not just a magnitude, but also a direction. Yoga is the joining of that which is
controllable with the principled end of that control. Yoga is the cultivation of stable, accurate and
fulfilling field potentials of awareness as it contacts objects.
Athletes tone their body for their sport; their goal is utility – to win at their sport. There are, of
course many other reasons to train, but for a motivated competitive sportsman, winning is the goal. For
the yogi, goal of the training is the skilled wisdom of the insightful way. This path, like all Olympian
endeavors, is fraught with hindrances and obstacles, as well as blessings and curses. But like the great
Olympians, a talented yogi trains to discipline the karma of their hearts, hands and mind through worthy
techniques. The variation of these techniques mature through the fields of their opportunity. The goal is
not the techniques, for they are only a ladder to step towards the goal. The goal is to relieve distress and
fulfill our insights. The effort seems herculean, for it indeed is. But like all paths, this yogic path begins
with each step, the continual returning to the worthy endeavor.
Distraction is a major force on any path and it is especially important on the yogic path.
Concentration is the solution to distraction. The point of concentration can be on the momentary “way”
of contact, projection, attachment and manipulation of experiential objects. Is the way dharmically
aligned, that is, does the contact tend to lead ultimately to relief or further distress? And what future
cause was implemented by that way? How will the future field of awareness be effected by these

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decisions of tranformation? Is there a way of contact that causes the least disturbance and helps to
maintain focus back to the path? There are many causes of distractions, so there are many opportunities
for the yogi. So many ways back.
There are worldly distractions. The body itself often and eventually unfit, in pain, traumatized,
infested, degenerated, congested, stagnant, disintegrating, dying. The family and societal obligations,
work duties, debts, enemies, merchants, and predators. There are our personal pressures and obligations;
our impulsions and compulsions, our spaciness, our ignorance, foolishness and stupidity. (Not to mention
the famines, droughts, hurricanes, floodings, earthquakes, volcanic eruptions, warsetc, if we are lucky
enough to be avoiding for the moment). What are the critical efforts and necessary discipline to
overcome at least our self-inflicting distractions?
The most critical focus of concentration is on the helping of sentient life to flourish and be free
from suffering -- this is the non-compromising vow of a yogi. The path of yoga is lined with the choices
to have compassion with those in need and to treat other conscious creatures with respect. Rudeness,
meanness, anger, harm generate a very disturbing influence on all the fields of awareness involved.
These efforts tend to lead to further lack of peace and dissonance. Cooperation, kindness, sharing,
serving these are part of the yogic path. These harmonize the social influences back onto the yogi’s field
of awareness. The social fields are forever testing the limits of kindness and hatred. The goal is to have
harmonizing influences on the field of sentience contact through the objects that we share.
A yogi is committed to the accurate correlation of their words and representation with their
comprehension of the most truthful insight. Being not committed to truthfulness leads to many
distractions from those deceived. Deception, exaggeration and misrepresentation leads to resentment and
social disruption. There is much negative karmic rebound from other people not trusting or believing
one’s words. Discipline to truthfulness cultivates trust, friendship, loyalty and cooperation. Neglect leads
to much the opposite.
Honesty breeds the respect of the possessions of others. The world is divided up into parts that
are owned and controlled by others. Respect for the rights of others to possess an object tends to breed
respect for the rights of others. Thievery creates a lot of enemies and resentment. Coveting, greed and
stealing are avoided by the yogi to prevent these distractions and disturbances. It is hard to concentrate
when people are trying to imprison or harm you. A yogi tries to skillfully create the conditions to help the
path of peace prosper and thus avoids taking what is not theirs or wanting something that is not earned
rightfully.
Honesty and good will and respect for life helps the yogi to control the, at times, overwhelming
impulses to fulfill a desire. This is especially distracting when it comes to the biological impulses to
procreate. The desire to have sex drives most who inhabit a human body. Sentient life is also the most
precious of substances. Dishonoring the seed of sentiency with non-committed, impulsive sexual

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relations is potentially extremely karmically distracting. Guarding the seeds of life under the yogis
protection with respect, control and good intention can prevent some severe distractions. Recreating life
is extremely distracting for even a responsible parent, yet it is also a field of great opportunity.
Irresponsible sexual encounters lend to the potential for the greatest disturbances. Responsible sexual
activity (or non-activity) lends to great opportunities for insight, wisdom and the flourishing of life.
A yogi, realizing that all words only approximate truth, sees the limit on all spoken/written rules.
In general, it is advisable to try not to get into too deep of trouble with someone else’s rules; A yogi must
learn to tolerate even other people’s oppression, for sometimes, that is the field of opportunity. It is better
to be alive with one’s head that silently bowed outwardly to the enemy, than to have died holding fast to
one’s ideology. A yogi knows that tyrants demand allegiance to their tyranny and that even a kind
leader’s rules are not necessarily truthful. The focus is on helping life to flourish and awareness to be
insightful, creative and fulfilled. A yogi cultivates a socially harmonious environment and to minimize
the karmic debt from being in the world.
A yogi also seeks to minimize the karmic debt created not just socially, but also personally. The
yogi seeks to be true to oneself, for loss of faith in one’s own words and intention to oneself has a high
disturbance potential. Confidence in one’s words and intention to manifest as hoped lends to harmony,
backed by a committed effort accordingly. Purity of intention is critical. Often times a person is plagued
by their own intentions remaining confused and misaligned even to their own private field of awareness.
Continually disappointing one’s own word breeds a low self-esteem, weaked discipline, and misguided
effort. Fulfilling one’s own commitment endears further faith in further more sophisticated
responsibilities.
Griping, complaining, and being dissatisfied disturbs awareness from peacefulness. The ongoing
babbling of phonological critical looping to oneself continually gives awareness the opportunity to be
distracted. Remaining contented with one’s very awareness is a good place to remain, but is easily
enticed into disturbance. First one needs to gain insight into the nature of undisturbed awareness. Then
one can learn to remain undisturbed when tempted by contact with objects. Even if that object be an
image or voice on the screen of consciousness. Recognizing peacefulness and contentment gives the
opportunity for awareness to remained undisturbed in more complicated scenes. Cultivating the way of
“everthything is alright” is important, especially if everything is. Giving into conceived needs, wants,
impulses and compulses lends to a weakness in this way. Being contented cultivates contentment.
A yogi is committed to nourishing and strengthening one’s body and mind to be able to not only
endure the hardship of the flesh, but to gain utility and comfort. Pain and discomfort in the body is very
distracting. Thus a yogi reckons with the flesh by learning what it needs and honoring it. Cultivating
comfortable postures to remain undisturbed by the body, also helps settle the mind. As the body finds
peace, the mind settles; as the mind settles, the body finds peace. Once a body remains comfortable it is

22
possible to see more insightfully the vital energies of the body-mind. Thus begins the process of
withdrawing the awareness from the senses. Then one has the opportunity to learn to detach awareness
from objects and remaining in the undisturbed state.
At first the world is so distracting; we often need reckon with this worldly distraction to have the
opportunity to be reckon with our own disturbing way. Life, before yoga, remains giving into the needs
and desires of the impulses and the compulsed rules and expectations of a conceived culture. With yoga,
one focuses awareness to the field of awareness itself. Prior to yoga, awareness commits to various styles
of attachment to objects that occupy that field. This attachment disturbs the field itself and lends to
discontent and distraction. Concentration begins when awareness adds the most focused resolution and
the least noise. The field of awareness can be not alert, distracted, or alert, attending, concentrating. The
attention is focused on the field of awareness itself as it is mindful of objects coming and going through
the field of awareness.
If our endeavor is archery, we learn how to chose our weapon, place the arrow in the bow, take
stance, pull the arrow in the string, hold the bow steady, take aim, and release. In yoga, we seek how to
hold the mind steady, to allow objects to come and go with mindful insight and respectful disregard.
Suffering is the attachment of memories, feelings, ideas, images, words or whatever, onto the object or
scene at hand. The ultimate object for the yogi is the subject, the essence of awareness, not disturbed by
objects. The disturbance is all about and ready at any time, yet some are up for the challenge. It is
amazing how a golfer can hit a ball into a hole so consistently accurately; it is even more amazing a skill
to keep awareness insightful, yet undisturbed.
Human are both reactive and proactive. Much of our experience is driven by the obvious need to
attach to the objects and scenes at hand. We are impulse from one momentary experience to another and
we try so hard to grab onto those that might bright us fulfillment. Childhood is laden with the
socialization processes that adds the cognitive burden of obsession and compulsion. Physical reality, the
body, other people, voices and representations are displayed onto the field of awareness attracting or
repelling us. People can react to the stimuli, or proact, that is, put the action in perspective of a principle.
A yogi may choose to meditate. They may sit comfortably in a secure place with no one and no
thing to interrupt them, quiet, fresh, safe, minimal bugs. They may then focus on the inspiration, the
expiration and the space in between these. The exercise, for the moment, is to quiet the breath to its most
comfortable space that allows the nervous system to quiet to its most comfortable space. Watching the
breath, awareness will become clear on the quietness of the space especially at the end of the exhale.
This space tends to be relatively free of object disturbance. When well absorbed in this space, awareness
notices that time does not occur because there are no objects or space changing.
As the body demands the breath to continue (comfortably) notice how the inspiration concurs
with thought activity. See that activity as if the tv was quietly on in the corner of the room, but because

23
one is absorbed in the task at hand, that is not attended to. Eventually the inhale naturally stops and there
too is a moment of quiet, a yin within the yang. There is awareness; then the exhale and the mind may
really babble on and comment—just a tv in the corner…..till the end of the exhale…awareness in its
essential nature, not disturbed by objects, simply aware, alert, insightful, no want, no no want, no thing,
being aware.
There are many, many techniques to still the thought waves of the mind. In general, there are
calm-abiding meditations and insight meditations. There is mantra meditation, prayer meditations,
gazing meditations, ritual based meditation, Vital-energy manipulation meditation, body movement
meditation, and so many more techniques. The yogi may use technique to gain the skill, but the skill is in
sustained concentration, absorption in the undisturbed, fulfilling state of awareness not fractionated by
objects—pure subjective field.
This is the entry point to the ongoing commitment to tame the desire nature when immersed in
the world. We practice an exercise like the meditation above to touch the space, for even a moment. This
space is self-evidently valuable because it is our most precious commodity – our very awareness!!! What
is there to life without our awareness. All joy in this life that we can experience, requires awareness to
experience it - As does our suffering. Awareness is both our blessing and our curse, the source of bliss
and the seat of our life-drama.
Awareness is fundamentally why we share with each other. We share words, hugs and
handshakes, but we share to be able to contact our awareness. “Hi, I am awareness and mean this, value
that, and care about other’s awareness”. The “I” of a yogi is the knower of the field of awareness. The
“I” is not just our mind babble’s opinion, this body, who you see, but the seer of the seen. The witness to
the other aggregate most likely relies on the physical elements to exist. The evidence is pointing strong
in that direction. That is not the point, to solve the ultimate metaphysical truth – this seems beyond
human comprehension, certainly mine. But as long as “I am Aware”, then the utility to live, survive,
enjoy and serve may take their precedent; a yogi honors the essentialness of awareness as the most
precious, the most useful tool, the finest gem, the greatest value of all of our aggregates.
Aggregates certainly play a huge role in how “I” feel, think, create, act and become alert.
Awareness itself, may come and go with the aggregates, and there may be no life hereafter. That still
does not affect the self-evidence for the yogi, of awareness. This particular field of awareness may be
fleeting as objects come and go, as life takes its toll. The ever-changingness of all of the aggregates, by
their very nature is like a Brownian motion for all objects of consciousness. Even awareness itself comes
and goes as I sleep, take a potion, get hit on my head. Every cognitive function is only temporarily
lended to us, and usually they work well for a while.
The yogi takes advantage of every moment to recognize the preciousness of these pieces of the
aggregate to come together into me or you and all the sentient creatures who presently exist. The group

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effort of “modern science” has given us much conceptual insight into the patterns and characteristic
features and transformations of the physical and cognitive world. The yogi can use these characteristic
patterns to understand the trappings that keep us less than mindful.
The trappings are the hormones and neurochemicals and electromagnetic field fluctuations that
is created by our biology and our karma. Karma is the imprinting into our memories, and habits, learned
tendencies and skills into our being, like a needle etches a sound into the groove of an album. Life is
complicated, with a lot of grooves competing for the needle, a lot of choices digging our grooves. Our
body-minds are designed to remember the effects of our intention and feedback according to the rules we
choose to honor. The effects of our choices follow us like a wave, temporally delayed by the time it takes
for the ripple to return in the opportunity to call it forth. A yogi diligently learns to be very careful while
creating karma, so as to minimize its negative effect and maximize its harmonizing potential.
Our choices do influence our hormones, neurochemicals and our electromagnetic fields. We can,
given our genetic givens, optimize our body, our mind and our manifestation. The problem with
hormones, for example, is that they can be very strong and continue in their strength way past the point
of personally or socially acceptable. We each must learn to control our drives and impulses to have any
hope for peace and happiness. The drives require an executive controller to deal with the pressure.
Hormones and neurotransmitters are often the result of a stress response to a potential or actual stressor.
These cause characteristic patterns of internal pressure that demands coping with.
The blood sugar response can induce the secretion of adrenaline and cortisone. Thyroid hormone
can speed the heart rate, blood pressure and lead to a sense of anxiety. Testosterone, ah, testosterone, the
pressure behind many a war, and love affair and family. Ah, estrogen, much the same, but in a way
different way. The purpose of this discussion is for yogis to comprehend how to use their hormonal
responses to their best yogic advantage. Hormones and neurochemistry are the blessings and curses for
the worldly life, but the yogic path disciplines towards the skillful harmonization of these physically
empowered karmic tendencies.
Cultivating one’s hormones, though in principle is not new, in history it is. Hormones were only
discovered only little over a century ago. Their effects have been known for ages. Now we can
understand more precisely the pressure behind the drives and how that tends to imprint on the brain
affecting its development and subsequent neurochemistry. Personality development is critically tied with
hormonal and neurochemical development. The goal for a yogi is to see the karmic repercussions of our
own hormones and neurochemistry and maximize it to help on our dharmic path. It is hard for a person
to step on or feel like continuing on a disciplined yogic path when one is sickly, mentally or
neurobiologically disturbed. If we can use our hormones to our advantage and steer our future tendencies
according to our intention, then there is hope of controlling the impulse of these forces.
For example, most men feel the effects of their surging testosterone in their rage, impulse to

25
dominate, win, or have sex with another. Testosterone tends to activate, and pressure the organism it
surges in. Adrenaline surges raises fear and fright levels and tends to activate and stir the body into
activity. It is hard to be peaceful with high adrenaline levels. We might interpret the adrenaline surge as
our fear of heights, or the testosterone surge as an irritability towards our wife. Our interpretation and
redirection of the hormonal experience has much to do with the effect of that experience.
Some men use their testosterone surges to compete in sport, or to attract a sexual partner, or to
win fights. A yogi uses it to keep the body fit and strong, to withstand the forces of aging, trauma, abuse,
and neglect, so that one can be comfortable and free from distraction and burdensome karma. Too much
testosterone can drive the strongest man into temptation and get him into trouble; too weak testosterone
leads to muscle wasting, weakness, depression and loss of vitality. A yogi has the opportunity to cultivate
techniques of balancing the testosterone levels and the effects of that impulse. For some that means
complete abstinence unless in a committed relationship of faithful love and mutual willingness to care
for the life potentially created. Abstinence is not necessarily a solution, for the drive can be quite
disturbing, even though one does not behave in a sexually inappropriate manner. Abstinence brings with
it its own problems; Avoidance and desire still can torment the abstaining mind and disturb the yogic
path.
Seeing clearly that many of the feelings and the desires we have are generated directly from the
hormones and neurochemistry is an important insight for a yogi. And that hormones curve our apparent
experiential field to distort objects to appear with more or less value or meaning than they are. Our
apparent field of awareness is distorted by the glamour of the attractiveness of the object. The attention is
more easily turned to that which appears attractive. The object, with the projective overlay urged on by
the hormone and neurocognitive interpretation of that feeling, skews our experiential space with a
potential perceptual, conceptual, aesthetic, moral and eithic bias. Our connection with the value and
meaning of the object, our contact, interpretation, and response depend on the skew of this bias.
Bias is not always bad. It is often necessary. Bias is necessary to make a choice when one is not
assured of an outcome. We use bias to help us through our not knowing the truth to approximate the
truth, make a gut feeling about the truth, guess, get what we want. A yogi seeks to see biasing for what it
is, and to de-skew it, take off the filters and be as unbiased and as truthful as possible. The filters are
often impulsed onto awareness, a yogi is on guard to catch it, see through it and not be trick especially
when really paying attention. Each of us develop tricks of untruthfulness, that tarnish our vision and
disturb our peace. We blow things out of proportion, minimize things, go onto another focus in our own
characteristic, and often neurotic ways. A yogi is one’s own psychotherapist on the battlefield of
awareness, outwitting the clever neurotic tendencies, cultivating more a more clear way.
There are many distractions from even beginning to pay attention; once even able to focus for a
second or two, there are many distractions. Holding the space of non-attachment absorption while being

26
fully active in the world is very challenging. Symptoms of cultivating this in personality are non-
judgmental and hypercritical, non-blaming, patient, content, kind, respectfully indifferent, flexible,
sincere. A yogi studies attachment, concentration, morality, any disruptor or harmonizer of the field of
awareness, the causes of the impulses to confuse and distract or direct our deepest attention.
A yogi drives this vehicle of the body to allow us opportunity for greater insight and
understanding and fulfillment. Each step of the yogi path described above requires the control of this
vehicle. At first the vehicle is used behaviorally to fulfill needs and hopes. Extreme sociopathology and
psychopathology and ill-health, allow us to take aim at the very opposite of the yogic path. Morality and
ethics have neurobiological correlates, since children develop the ability to choose in different moral
stages. Brain maturation must be available for the moral ability to occur. Clearly we have some morally
weak individuals, and moral Olympians. Our choices can affect our neurobiological development, as
does our genes. Choosing to become a cab driver in London and being successful, will enhance one’s
spatial abilities. The brain will show those changes in the thickness of the grey matter in the spatial
orientation parts of the hippocampus. Choosing to be non-violent, truthful, non-greedy, not-reward
oriented, peaceful, compassionate, caring – these have neurobiological consequences.
Learning about pain and other major distractions, can help us to understand comfort. There is a
science to “loosing the body”. Manipulating the breath, in a comfortable body allows the senses to be
more further withdrawn. What are the senses and how are they averted? Once not distracted by the world
and the body and the breath nor the senses, one can control attention to see the thoughts and feelings and
impulses of those thoughts/feelings and their associations and tendencies to act as an impulse. Then one
can concentrate the attention on that which is not an object. These states too have neurobiological
correlates; states worth studying and speculating as to their yogic utility.

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The Assemblage Point

Consciousness is a network of associated fields binded into a unified experience

Experience is assembled from many distinct yet connected neurocognitive points
Awareness is an apparent coherent assembly amongst the groups of resonating coherencies
Menageries of objects and scenes assemble on the field for awareness to behold and transform
Consciousness is the assemblage point of awareness in contact with the objects on the
networked field

This realization is an obligation to re-comprehend the old comprehensions

Re-assemble the old-assemblages
Volitionally, reform the formations
All experienced objects are re-assembled objects and scenes
Sensation, perception and conception tease the objects apart and the neurocognitions re-
assembles them
Layering the awareness of objects and scenes with identification, memories and feelings and
opinions

Somehow awareness is possible and embodied with a field of awareness to behold and modify
How exactly consciousness is created is the “hard problem”
An easier problem is how to wisely control the states of consciousness with the objects in it's
field

Many an excellent driver had no clue of the science of the physics of driving
Awareness likewise seems oblivious to the biological substratum that creates its opportunity
Genes and nurturance can both impulse the biological activity
Awareness can fashion the field into a assembled comprehension and act as a state controller

We are consciously and unconsciously impulsed

At best, we harness the impulsions which then become opportunities
Opportunities to re-assemble conciousness into a better way
A way free from disturbance
Free from despair, distress, discontent, cynicism, anger, hatred, unkindness

The assemblage point is accessible through intentional effort

Volitional formation induces change in the formation of the field
The effort to assemble the field in a fulfilling way is critical to the endeavor
The endeavor of becoming free from distress
re-assembling into a kinder way
Inducing assemblage points to become more accurate, fulfilling, more re-creative
More upright
Synchronistic with the resonant patterning of the consonant way

How it does it, science is honing into this so-called “hard problem”
That we do re-assemble the assemblage at will--
This is a problem we live with everyday in our choices that come back to haunt or fulfill the assemblage
Not so easy, but accessible

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Importance of Neurocognition for Yogis

Yoga was traditionally defined by Patanjali as harmonizing of the transformations of

consciousness – quieting the neurocognitive processes; Only then, claims Patanjali, the seer is free to
remain established in its fundamental nature as pure awareness. Otherwise there is identification of the
seer with the seen and this distorts the seeing. This attachment of the identifier with the identified is the
source of our current and future distress.
This treatise details the topology and topography of these experiential fields of awareness that
the seer identifies with and their modifications, so that we can gain the wisdom and skill to deal with
them yogically. A yogi learns to pay very careful attention to the neurocognitive processes so as to tease
out awareness from the objects and scenes transforming on the the fields of awareness. Many meditation
techniques utilize the neurocognitive processes to recondition the neurocogntive processes. We have no
choice early in meditation but to deal with the all-pervadingness of neurocognition.
How and why we see, hear, think, feel etc., is important to a yogi because they entice the
awareness to identify with it and thus continues the false identification. The enticement process is very
mammalian, very human, very life itself. Our neurobiology imprints procedural patterns of response to
identified stimuli. Not just to stimuli in the world, but to any stimuli from any field of awareness, there
are neurocognitive modulations that make these experiences possible. We know this because when the
wires short circuit, these neurocognitive modulations are not available to awareness as a resource.
Sometimes even awareness is not available. Then there is no experience.
It turns out that most of the conceptual patterns are templated neurobiologically, topographically
coinciding with their neuroperceptual counterpart. We internally visually imagine and remember using
similar brain areas that we see with; the same with imaging hearing and feeling moving. Thoughts and
feelings are assembled neurophysiological field states that create our experience of thinking and feeling.
Even awareness itself needs the physical field substratum to generate luminosity shape and color,
identity and association, potential value and meaning. Thoughts and often follow similar procedures
because they are often processed by the basal ganglia which assigns procedure to identity and is thus at
the very source of our attachment and suffering. Cognitive and affective patterns are procedurally
embedded into similar anatomy as the motor control neuropathways.
The basal ganglia is responsible for coordinating the neurobiological programs when to start a
movement, not start a movement, persist in a movement, or stop a movement. This movement can be for
the gross or fine movements of fingers or limbs, but also for the movements of our thoughts and feelings
and other objects on the field of awareness. A basal ganglia neurobiological glitch can affect the
modulations of the mind. Yoga, remember, is the control of the modulations of the mind. These
procedural memories, especially conditioned procedural memory is played out through the basal ganglia.

29
“Stilling the thought waves of the mind” requires basal ganglia cooperation.
A yogi needs to control their basal ganglia, so that these neurocognitive procedures are
remodified to be more non-afflictive, supportive, or ignored. A yogi can learn to intentionally control
neurocognitive potentials to steer down the path of yoga undeterred by beliefs that some other way is
more fulfilling than yoga. Yoga is the successful ruddering of the neurobiological currents to get to the
other side – freedom from the burden of negative patterning. All this yogic pursuit takes quality, place
and time and meaning extension within the topology of experience. The oscillating brain networks
generate the oscillating fields of consciousness. Oscillating Thalamic-basal ganglia-cortical-thalamic
loops generate a binded experience available to awareness. Awareness surfs on these loops. What we do
with these neurocognitive currents is awareness' sacred responsibility. The fact that they exist, is
fascinating, and useful.

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The Topology of Experience

Many books have been written. Everyone has their opinion. Why does humanity need one more
writing? Because people remain confused, foolish and immersed in a seemingly never ending
disturbance. I do not claim to have the answers to humanity’s suffering and fulfillment because I do not
know the truth; and because I am using words to convey the meaning. Forgive me for the lack of insight
and creative expression that I may have and the natural limits of comprehension relatable by words.
Even if words are chosen very carefully and defined to constrain their meaning accordingly, they still
remain, at best, representations of a conceived truth. The meaning and value can be comprehended
beyond the words by witnessing their congruence with experience.
This writing, like all writings, is a speculation, a correlated semantic representation of conceived
meaning and value. Experience itself should set the standard of truth, for what truth could there be in
experience if we are not aware of it? Our truth and value comes primarily through awareness and its
transformation of perceptions, conceptions, comprehensions and actions. This speculation will be
considered within these fundamental domains of experience.
Topology is the study of space and spatial relationships. Space is that which is capable of being
occupied by an object, capable of being extended in some way. Awareness has objects: perceptions,
conceptions, comprehensions and volitions. The topology of awareness is the study of the dimensions,
boundaries, connections and relationships of experiential spaces and the transformational potentials of
objects occupying those spaces. Experience is a creative, nonlinear dynamical system with dynamical
forces willing an impacting force of qualitative change onto objects in that space.
The most fundamental distinctions of experiential spatial coordinates are based on the
truthfulness and quality of the object engaged with awareness flowing through a time-space continuum.
Humans have real and imaginary experiential dimensions, meaning that experience is complex; humans
also have better and worse experiences, implying a measure of value in the positive and negative
direction. Time-space is a way of representing the flow induced from the here-now of awareness.
Awareness has only the here-now, so distance and time become the “moment at this place”. Experience
is conceived as the here-now of awareness, as it engages with objects, flowing over time.
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 goal of science is to gain insight into and comprehend truthful knowledge or technique; 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 ways of knowing and
acting. This writing is a handbook on 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 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? A yogi is one who intends towards cultivating the wisdom to experience a better and more
meaningful life for themselves and all who are aware. A yogi cultivates grace.
{Insert: Cultivating Grace}
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 of the experience. 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 is the screen upon which objects are
appreciated by awareness. We will refer to experiential objects simply as objects and these will include
any thing that has experiential mass (quality) including objects, contexts, scenes. Events are objects
considered over time.
The domain and range of experience has many nooks and crannies, it’s space is huge, vast, and
seemingly unlimited; yet my experience is confined within this being, here and now. The phenomena of
my experience are seemingly unique, though sharable through representation. Experience, though it can
be represented, is not the representation. Experience is the beholding and/or expression of a
representation with a form of a perception, conception, comprehension and/or volition. The forms have
characteristics, relationships and dynamics that develop through time and influence the present
awareness. The attachment of meaning and value onto the experiential objects determine how and why
we move towards a particular way with our awareness. These values and meanings are the very quale
and qualia of the objects, projected onto experiential objects by preconceived notion.
[Reflections on the Projections onto the Reflections from the Projections]
These preconceived notions are the conditioned (learned) responses to object and determines
much about our perceptions, conceptions, comprehensions and volitions. Our habits, tendencies and
traits develop from the momentum of the force of attachment to a object and groups of objects. The
object often goes out of our perceptual field and remains as a conceived memory of a want or avoidance.
The topological characteristics of the dimensions of our experience change as we gain experience.
Awareness becomes a vectoral field that accommodates or repels a mental object based on the qualities
of past experience as presently impacted. The field of awareness is disturbed and enhanced by the
capacities we bring to experience. The topology of experience is the study of how the field states of
awareness qualitatively change and awareness’ capacity to transform objects quantitatively and
qualitatively over time.
Many objects come in and out of the field of awareness. The experiential object has intrinsic
qualities based on the object itself, as well as projective characteristics. The intrinsic characteristics have
two fundamental classes within experience: “open eyed” vs “close eyed” , i.e., objects based on those in
the world, and those which we purely “imagine” on our screen of consciousness. Each object has an
initial resolution, and the further resolution is based on the urgency/interest of attention. It takes time for
the image to become clear as to its form, though it seems instantaneous, because time itself is relative to
perception. The object, once recognized, is then reflexively either “wanted”, “repelled” or neutral. This
is augmented by the categorization and naming processes that classify and further implicate that object.
An experiential object as a whole can be named, regions of that object can be named, and the
implications of that object can be named, assigning a word onto an object (or an event as the groups and
neighborhoods of objects move through time).
These perceptual quale and qualia are categorized with in the context of the other regions of
current experience and can be called “event qualia”, or more simply, an event. An event is a qualitative
(i.e. value/meaning) matrix occurring over time. These V-matrices (Value/meaning – i.e. Qualitative
Matrices ) are regions of data points of recognitions and their projections that clue consciousness to
evaluate an event in a certain way. These evaluations have implication for experience.
A matrix is a way of correlating a group of characteristics. The particular “way of correlating” is
dependent on the functions of the particular dimension of consciousness provoked (or invoked). The
matrix forms naturally as part of experiential functions themselves and though is amenable to
mathematics, is not necessarily a mathematical function. Math, especially pure math as opposed to
applied math, is experiential and part of experiential functioning. Most of what we call “Mathematics”
are conceptual functions that utilize patterns of logic, categorization and relationship. Semantics are also
conceptual functions, where a name is assigned to a V-matrix. Both math and semantics are part of
experience.
Quale and qualia have vectoral implications onto consciousness, in as much as they “move”
consciousness in a certain way. These matrices are matrices of qualitative vectors and describe the
forces that influence the direction of our attention, feelings, understanding and motivated actions.
These matrices are the connections of our past, filtered and transformed through the present, taking us
into the future. Matrices are useful because they are recognition of the preconceived correlation that
our experience does and stores in the form of memories, beliefs, attitudes, moods etc. that influence how
we conceive of experiential objects and events.
Consciousness itself is correlative, searching for connections of similarity and difference,
discriminating the meaning and implication. Those connections, though somewhat under conscious
control, are not fully dependent on awareness itself. The screen of consciousness and its awareness is
most certainly dependent on many functions that go beyond experience. How the mind works
physiologically and subconsciously is of great concern and importance, but is a different study. This is a
study of the topology of experience. Ontology includes the study of the physiology and unconscious
influences on our being. Though this treatise will discuss ontology and other forces influencing
experience, the primary focus of this study will be from within the boundary of the manifold of
experience itself, not from the physical world, not from a social or ecological world, not even from a
unconscious world, but solely from that which is aware.
Thus the boundary of the manifold of this particular study will be all of experience over time.
Experience is a worthy study and has been historically a focus of much speculation. This study of
experience will not reflect on the historical speculation however, but on experience itself. The reader is
expected to look, not to the works of persons past, but to their own experience to justify the
reasonableness of these words, remembering that these words will be oriented to the dimension of that
which we are aware.
Being includes the form of a person, plus experience. Experience includes the experience of the
sensation of the physical form, but is not the physical form itself. A sensation of the form is not the
form itself, but sensation of the form. Likewise, behavior is part of experience, but is distinct from
experience. The study of behavior is thus saved for a different study. Behavior is an important study, as
is physics, but this is a study of that which occurs experientially to determine behavior. Personality is the
domain of being, that includes experience, body, and behavior, overtime. Though a very worthy study,
this study will focus on the experiential aspects of personality.
Even physics itself will be oriented towards the physics of experience, i.e. how mental objects
and events determine their dimensional expression. That which we perceive, mental objects, have
characteristics and relations and most certainly are related to our quality of life. If we can “see” or
“hear” or even imagine them, then they have form. If these forms change and seem connected with
physical reality, they may be, but this focus will be concerned with physical reality as it is portrayed our
experience. Part of the reason experience and physical reality seem connected is because experience at
times accurately reflects the physical reality. But our experience is fundamentally distinct from physical
reality no matter how convincing our sensations. Sensations are sensations. Perceptions are perceptions.
Conceptions are conceptions. And physical objects are different from these.
“Open eyed” perceptions seem to especially accurately reflect the laws of physics. But even
these seemingly accurate reflections are only reflections, or more appropriately, projections. More of our
experience is based on expectations of physics to hold true. As we watch the external world, we are
convinced of its way. Objects tend to fall, heat dissipates, etc, etc, in the physical world, but they have
much different properties in the experiential world. The experiential world is creative and full of
possibilities. We can imagine or dream or belief things that are totally fallacious in the physical world,
but quite true experientially. Experience has its own characteristic ways.
Objects on the screen of consciousness have other characteristics different than physical objects.
Mental objects require our attention, for one, to exist. Mental object can bring forth further reaction in
our experience. If an object can cause a reaction, then we can say that forces are involved in experience.
Metaphysics is the study of these forces that move and determine the dimensional expression of mental
objects. Mental objects have form, quality, relation, transformation and a myriad of other characteristics
that imply an opportunity for studying and modeling.
The manifold of experience would qualify as a nonlinear dynamical system. Nonlinear means
that what enters into the system is not necessarily directly related to what comes out of the system.
Dynamical means the characteristics of change. A system means the manifold of experience itself, its
subgroups, states and transformations. This treatise on the topology of experience models experience as
a creative, nonlinear, dynamical system and develops a paradigm to understand the forces that move
experience. Mental objects are experientially valueladen. Every mental object has characteristics
intrinsic to the perception itself, yet this is imbued value, meaning and implication as it is projected in
future time and correlated with the past. The mental object depends on both it intrinsic perceptual
characteristics, but also its projective characteristics as the object is accommodated by experience.
Before further discussing the characteristics of mental objects, it would be wise to examine the
topological characteristics of the manifold of experience itself, as the objects are “illuminated”, so to
speak, or “come into existence” through attention. Let us continue by examining the experiential
manifold itself.
Experience seems conceptually to have four distinct but related subspaces, namely perception,
conception, comprehension and volition. Each of these subspaces seem to have fundamentally different
qualities, relationships and transformations. They are each separate with separate properties shared by
their local neighborhood, and they are each connected through awareness. Experience is that which is
aware of the other dimensions and is the matrix upon which the others transform. The four subspaces
each have conceptual subspaces or regions that are qualitatively distinct enough to recognize them as
distinct. In other words, experience has to “look” in different places to see the objects in distinct
subspaces. Also connected to experience are a “spiritual” dimension and a sleep dimension. Below is a
schematic of the dimensions of experience.

Experience is more than these main regions and their mental objects. Experience has intrinsic qualities
that changes over time but remains appearing continuous in identity, but distinct in time. Experience
seems to temporarily stop in deep sleep, when drugged, in coma and yet, when we awaken, usually we
identify identifying characteristics to that which is identifying. Experience seems to be the subject who
is experiencing. This aspect of experience that seems responsible for being the identifier, I call “me”, it
is also call “ego”. Ego is the identifying aspect of experience that determined the frame of reference for
experience. Though it is possible to have multiple egos, most people have a singular sense of “me-ness”
that is the seat of subjectivity of its being.
Thus, if there is a coordinate system imposed on experience, then ego would often be considered
the (0,0,0) of the vector space. The surface of the manifold of experience, though it has mental objects
from the sub-regions, is referenced from a core of value-meaning V-matrices that are in resonance with a
person’s identity system. In other words, the metric by which mental objects are measured are
referenced to an identifying matrix, which is called an “Egoic Matrix”. Egoic matrices determined the
metrics for the topology of experience, which are projected onto the manifold of experience itself. The
egoic matrices set the standards by which the valueladeness of mental objects are appreciated. The
projection of egoic values give weight and determination to mental objects.
Experience itself is changed by the projection it illumines the object. The object may call forth a
valueladeness, but the subject must have the a priori capacity to respond with a further projection. The
projectability of experience is based on the conditioned (learned) capacities, instinct and will. However
it occurs, it most certainly does occur, and every mental object has a value-matrix associated with it.
A word is the name for a linguistic symbol assigned to a meaning. Every value matrix is named
by the word that most closely approximates the discrimination of the qualia. Words are frequently
assigned to quale and qualia. Qualia abstract into feelings and moods, and concepts and beliefs,
intuitions and hopes as they are projected into the sub-dimensions of experience and attached to a value-
matrix. Attention then tends to either pursue a mental object or avoid it; it is this very tending that
determine the future momentum of the tendency of a similar mental object to be pursued or avoided in a
similar way. The impact of past experience on the present is called karma, and can be thought of as the
impedance of experience to behold an object for what it is.
Karma is the impact of past experience on the now. Experience is the change of awareness over
time. Karma is the tendency for experience to remain in its same qualitative direction. Karma is the
conditioning of past experience to behold mental objects in certain ways. Karma changes the manifold
of experience to repel, attract or remain neutral to a mental object by being a major determinant of the
vectoral field of experience. Karma is the second derivative of awareness over time, experience being
the first derivative. As the derivative of experience over time, karma reveals the qualitative direction of
the way of a person’s experience. Experience conditions experience and through experience, we project
existence, meaning and value onto a here, now experience which further conditions our experience.
Experience is value ridden and as such is subject to the polarization that quality offers. As such,
the coordinates of the metric imposed on the surface of experience is based on the polarization of quality.
A mental object is experienced as being or not being true, good or bad, right or wrong. Existence,
meaning, and value are part of the intrinsic nature of experience and thus the topological characteristics
of experience are polarized as mental objects participate with the manifold of experience. Existence,
meaning and value are that which an experiencer seeks to fulfill. A mental object that moves a being
towards this fulfillment will be said to be moving in the “positive” direction. A mental object that moves
a being away from fulfillment, that is, towards suffering, will be said to be moving in the negative
direction. The name of the positive coordinate will be called the dharmic direction.
The essential characteristic of awareness is that it is oriented towards fulfillment and away from
suffering. This fulfillment is by flourishing as a being, experiencing and expressing value and meaning.
A mental object coming into awareness will “move” a being towards or away from an apparent
fulfillment or suffering (or remain neutral), based on the being’s projection of value onto that mental
object. The word “apparent” is especially important as it recognizes that a being can deceived oneself
into believing that an object will be fulfilling if attached to in certain way, when in fact it is detrimental
and adds to suffering. This is because a being chooses to attach “apparent” meaning from a particular
egoic reference frame onto the experiential manifold, and though it seemed right from its egoic
perspective, the “positive” direction was skewed by the egoic perspective.
Thus the dharma of a person is the name of the direction of a person’s most encouraging way
towards fulfillment and away from suffering. A person’s karma is the direction of the momentum of a
person’s qualitative way at a particular time and place. Karma is tied intimately with the egoic reference
frame, but dharma is not. Dharma is tied in with the very nature of the manifold of experience itself.
The Dharmic nature of experience itself is called our “essential-nature” which is that aspect of our
awareness which is true, meaningful and valuable beyond conditioned experience. Essential-nature
represents the equilibrium of the fundamental resonant frequency. When one’s karma is aligned with the
dharmic field then one is in congruence with one’s most precious way.
When one projects on a mental object in a way that adds to the preciousness of experience, then
this person has integrity and is following one’s dharma. A person’s integrity quotient is a measure of
how effectively a being is while aligning one’s karma with one’s dharma. Wisdom is the skill of
bringing about fulfillment. Wisdom is the path of discipline that a being takes to bring about a
principlized change in their experience. Wisdom is how one aligns one’s karma to fulfill one’s dharma
and this is done through morality. Morality is the very discipline adhered to that brings about quality.
Morality is what takes place at the moment of the here and now and is the rudder that steers a being
through experience. Morality has its opportunity at the moment of mental formation and attachment.
Clinging onto a past conditioning or apprehension of a future potential brew the karmic tendencies to
keep us from resonating with the fundamental dharma field. Morality is how we steer ourselves into
fulfillment or despair given the present currents and conditions. Wise morality is cultivating a friendly
current and steering through tough conditions with grace.
Even beings with skill are thrown into a wobble by the forces of nature and the burden of living
in this treacherous world. The path of excellence is an ideal vision for most sentient creatures, yet there
is a practical level of attainment for which we are obligated to pursue. The level of mastery of the skill
of treading the disturbances and cultivating grace, is a measure of maturity of a creature as it strives to
move its experience into higher quality. Every person has a unique capacity to bring about their hopes.
Every ones hopes are unique and characteristic. A hope is a mental formation that characterizes the
intention of a being to manifest a principle. A hope for a particular mental object to manifest can be
represented as a value matrix that a person attaches to the differentiated principle. A differentiated
principle is a conceptual matrix that relates a group of qualitative associations around a specific ideal
value matrix. The value matrix is made up of word representations that relate the conceptual qualia to
the differentiated principle.
The differentiated principle represents what can be recognized as the qualitative eigenvector of
that value-matrix. It sets the basis for the vector field that differentiates it and compares it with other
frames value vector fields. This eigenvector is the frame of reference to which ego attaches, and to
identify the qualities of a mental object it is presently considering. The eigenvector of a matrix of
quale/qualia defines its characteristic nature to which ego attunes/skews meaning and implication. Each
mental object is assigned a word as representing the eigenvector to which value matrix it describes.
Consciousness, itself, i.e., the field of here-now awareness, has a frame of reference that is not
necessarily dependent on the attachment to mental objects, but as experience is identified with mental
objects, consciousness identifies from an egoic frame of reference which sets the basis for the manifold
of present awareness. This egoic reference frame is the experientially preferred super-set of related
subsets of the identified value matrices that characterize a tendency towards a particular attachment to an
identified experiential object. The tendency towards the object represents a skew of the present
awareness field to characterize the mental object in a certain way. This skew is measured by the very
change in the manifold of awareness as a being beholds a mental object. This “learned response” is
filtered and processed by the functions and transformations of experience. A lot of quale and qualia are
instantaneous judged and related, categorized and named. The name is the linguistic symbol for the
eigenvector basis of the particular qualitative differentiation.
This qualitative basis stirs experience in a characteristic way, inducing the field of awareness to
behold a mental object or event in a certain way. The “way” is the direction of consciousness and is the
skew of the manifold of awareness itself as it contacts the object. The space of awareness is “curved” by
the qualitative “weight” of the mental object. It is the characteristic of the beholding itself to
accommodate a mental object by identifying with its form as having value-meaning characteristics. This
curvature is the attraction or repulsion to the object itself as we react to the contact, and can be
appreciated by the application of differential topology to the manifold of awareness.
Differential topology studies the curvature of space. Our experience itself “warps” both internal
and external “reality” as we seek to comprehend what is happening. These warpings are a measure of
our attachment to behold reality in a certain way. Consciousness gives weight to experiential objects.
The e objects have their intrinsic differentiated characteristics (quale and qualia—c.f. mass) and their
egoically projected characteristics that give weight to the mass, so to speak. The weight is the curvature
of experience towards or away from or neutral to that object and is the accommodation of that object in
the region of awareness.
The manifold of awareness flows over time. Time, not as compared to our watches, but as
compared to the experience of change from one moment to another. The manifold of experience flows
forward and is experientially continuous, but can be appreciated as discrete events. It is possible to
relate experience to the time on our watches, but that is a different time. Experiential time reflects the
apparent time relation of a moment of awareness to some other moment. Different metrics are applied
to that apparent time relation. The past and future potentialities of a mental object are projected onto the
present qualitative characteristics. The “past” is a sense of apparent order of memories and the future, a
sense of implication; these both are projected onto the present moment of an object as we comprehend.
Time metrics can include this sense, or other frame of reference, both internal and external.
A metric, that by which we measure, may reflect an experiential sense of a temporal relation that
closely correlates to the watch and calendar. Memories of events are often remembered categorized as
such. “I remember in 1952 when…”. Experiential metrics of time may include a sense of the
momentary time of day and time of year etc. But mental objects need not necessarily be temporally
categorized according to an external metric. Our experience of time is often based on internal metrics of
how “long” an event was. Often the length of time is correlated to the qualities of the apparent mental
object itself, some objects inducing time to go “faster” or “slower”. Time is variable according to the
identifications of the egoic frame of reference and to the perceived temporal change of characteristics of
the objects themselves.
The topology of experience appreciates an extrinsic frame of reference for time and space, but
these are limited and not fully characteristic of the experience of time and space. Time and space are
even more dependent on our quality of our awareness as we beholds objects. Experiential objects
change their characteristics over experiential time and the diffentiation of the curvature of experiential
space at a moment is in relation to this particular time. External time is the time of physics, but not
meta-physics. Metaphysics can also employ a Riemannian metric that is similar to the time-space
curvature of minkowskian space, but here the metric is correlative to experiential time and space.
A Riemannian metric is a coordinate system projected on the experiential manifold that
measures relationship amongst experiential objects by orienting them to the norm of the surface of
experience. The vector norm itself is the projection of the metric onto the surface of experience and it is
the karmic tendencies of the being as they attach to a particular experiential object in a particular way.
This vector norm can be the egoic norm, or it could be any norm, say for example “Mormonism”, which
of course will be Mormonism as conceived by that awareness. The objects on the field of awareness can
be related to the conceptual norms of “Mormonism” as conceived by the experiencer. “Mormonism”
might represent the fundamental ideological framework by which other ideologies are compared.
Mormonism represents a belief matrix with qualia and more complex meanings that determine the belief
standards for those who believe. These qualia are filtered for and against as the person goes through
experience.
The egoic norms are weaved into the vector fields of awareness as the value momentums
attachable to objects. They are the projections of the qualitative Riemannian surface with a vectored
norm similar in topology to what is called a banach space. Experience is a banach space inasmuch as the
surface of experience is vector-normed by the projections of the egoic matrices. Experiential objects
occupy not usually a neutral field with awareness, but a field that is qualitatively attractive or repulsive
based on the experiential karma.
The sub-manifolds of experience are also prone to Riemannian surface projection and vector
field tendencies. Perception brings us an image of the physical world. This physical world is
reconstructed, so to speak, onto the surface of the manifold of awareness. Color, brightness, hue,
contrast, saturation, sharpness, contour, texture and spatial extension and relation are momentarily
appreciated into meaning, value and implication. Thousands of independent regions are joined into a
perceptual matrix that reflects the physical world. Each of the parts find relation to the whole, and the
whole to the parts. We judge distance, time and dynamics and project our construction onto the image
itself. The object is experience with a metric and norm projected onto it and acted upon accordingly.
Somehow the math, semantics and logic are done, automatically computed, as experience appreciates the
value, meaning and implication of a sensation weighted by the projected karma of the person.
Experience allows us to play with the projection of other metrics and norms than our egoic ones.
Through out our life, egoic norms are constantly changing and our innate capacity to accurately reflect
physical reality and the capacity to utilize the abstract tools of experiential reality grow and mature. A
being can see things from a variety of different ways. We have the ability to abstractly consider which
projection onto the mental object is most appropriate. Mental objects, especially symbolic ones, have the
ability to represent different meanings and parallel considerations as to meaning and value as we ponder
our choices.
Feelings, as a sub-manifold of the sub-manifold sensation, since they are intrinsic and purely
subjective reactions, are especially prone to strong karmic momentums. Feelings can provoke strong
conviction as we pursue/avoid the experience and expression of mental objects. Physical objects and
events don’t “make us feel” a certain way as some people say, rather, the object induced our feelings to
become available and attached in a certain way, as if that the induction required our field be
accommodating to the projection. An experiential object requires first, that the object be available, and
secondly, that the awareness-field be inducible. The qualitative capacity to be inducible is an important
part of learning. A magnet can induce a magnetic filing into its magnetic field, but the filing must be
magnetic. A person must be inducible to be able to conceive of the meaning of value of an object or
event. This inducibility is a measure of the capacity of a mental object to attach to a particular value
matrix.
The object has an inductance onto awareness to see it in a certain light. This inductance is
qualitative as well as quantitative and is primarily projected. An object qualitatively resonates with a
qualitative field (e.g. an egoic norm) and if it falls within a certain degree of contextual coherence, we
proceed on its implication. The object has inductance, but the field must be inducible. Perception of
physical sensations induce experience in a fundamentally different way than purely imaginary mental
objects. Physical objects often require a different sense of urgency. The resonance is based on the
eigenvectors and eigenvalues of the value matrices, and this occurs on the sensation, cognitive, volitional
experiential dimensions.
There are physical reality based forms that our sensations report to us and there are many other
forms beyond the physical that extend onto our awareness. Awareness can differentiate into so many
specific sub-dimensions of discrimination onto the field of objects, and each of these attentions occur
with a level of resolution. Awareness is not always clear; in other words awareness is fuzzy. Yet objects
on the manifold of awareness do participate with geometric and topological relation, fuzzy although it
may be.
Tone, light, texture, pressure, spatial relation and orientation, temperature, fragrance, taste,
imagination, dream, feeling, concept, sense of rightness, symbolic representation and the memories of
such---all these and many other categories of mental objects occupy our experience. Each of these are a
category of input onto the screen of consciousness and are most often correlated to a physical sense
organ. As a being goes through life, one encounters various types of mental objects and each of these
can be differentiated into certain classes. There are, for example, intrinsic and extrinsic mental objects.
There are mental objects that are accurately reflective, and those that are more delusional. There are
mental objects that are highly impelling in life and those that are not. The properties of the mental
objects are intrinsic to the characteristics of the object as its is, and also the projective properties that put
that object in the context of qualitative vector norms. Some objects we attach to strongly and some we
more easily let go; Some objects we fixate on; Some we ignore, some we cherish some we despise.
Some insure our suffering, and others caress the bliss. The dynamics of the mental objects on the field of
experience is complex and creative.
The fundamental dynamics of objects on the manifold of experience are based on the clinging on
and letting go of awareness as it encounters an object. As experience changes through time, attention
can drag onto a past concern, or propelled into a future implication. The drag or propulsion of an object
onto the momentary awareness is like a coriolis effect impelling forward, or dragging backwards. This
can be appreciated as turbulence and perturbation in the flow of experience. There is a stickiness to the
experience that becomes a memory field, and a impulse to experience that becomes a desire.
The overall experience momentum is always temporally forward (one experiential moment leads
into another), but can be dragged by past attachments. One could for example see a person who
reminded them of their deceased brother. Characteristics of their brother may be projected onto this new
acquaintance. Since this person never got along with his now deceased brother, there are still a lot of
tense feelings around these memories. The object, one might call this new person, induced a drag onto
the current experience, and induced a projection on to this new mental object. As irrational as the
association may seem to be to someone else, the association occurs from within experience as part of the
karmic capacity of the experiencer. Experience has inertial factors that are based vectorally on the
encouragement and denial of the experiencer. Our experience becomes laced with the Riemannian
metriced banach space surface called the awareness of the here and now, based on vector-normed egoic
value and meaning matrices.
Some attachments to identified egoic value matrices clearly precipitate suffering in a person’s
life. Some are more delusional, and some more accurate. The dharmic field of the experiential manifold
defines the ability to comprehend the most truthful and righteous and fulfilling characteristics of the
mental object, i.e., the experienced objects essential nature. Karmic deviation into the delusional,
corrupt and suffering can be oriented using complex analysis. The essential nature of awareness is
composed of the qualities of being, meaning and value, these will be represented by the y axis. The y
axis is the magnitude of the accurate qualitative luminosity (truthfulness) of the awareness of an object
and describes whether this vector-normed apparent awareness accurately reflects the truth and value of
that object. The x-axis is a temporal measure of moments of awareness in continuous consecutive
succession. The imaginary dimension is the deviation of the vector-norms into the complex dimension
that include illusions on the perceptual level, delusions on the conceptual dimension, glamours of
emotions and impropriety of volition. The deviation from “real” awareness into the essential nature and
implication of mental objects and events represents the neurotic and psychotic tendencies of that being.
These deviations can curl experience into not only greater suffering, but also into blindness, denial and
fallacy. This curl is a measure of the gradient tempting awareness into deviation, i.e. towards nonbeing,
ignorance, and despair. Differential topology studies the deviation of the surface of manifolds as it
warps into the complex dimension. Complex differential topology of experience distinguishes the
neurotic and psychotic tendencies of a being and differentiates the measure of deviation from various
norms imposed onto experience. Some experiences are purely “imaginary”, ie, not based on the real,
true, good, right, valuable, but deviant to that norm.
The dharmic metric is considered to be essential to the experiential manifold itself. Though
various sub-regions of experience utilized different vector norms, the essential nature of experience, i.e.
that which is most real, true, good, right and valuable about the being, will be considered the non-
projected, intrinsic geometry of the banach spaced vector norm of the fundamental experiential surface.
This, however, is often projected upon by the egoic frame of reference and other filtering processes that
skew the dharmic vector norms into a karmic metric. Objects on the manifold of experience now appear
to have the value and relation from the apparent frame of reference. Apparent frames of references are at
least partially projective, and though they may be quite useful to navigate in the world, they often deviate
into the complex imaginary dimension.
Dharma represents the path which is upright and valuable for a person. The path is not one
particular path, but vectoral fields bundles of paths that a person can take, given a set of initial
conditions. Dharma is not one way, but many ways, because reality presents itself in a myriad of
opportunities. Creativity allows quality to be experienced and expressed in many appropriate ways, but
the qualitative vectoral characteristics of the ways will be aligned with the dharmic norm. Given the
many opportunities to pursue, given this choice, the dharmic path is an appropriately graceful way to
manifest the principle. The karmic path is the overwhelming tendency to have that path predetermined
for us by our past choices, acceptances and conditionings. The karmic path is the egoic momentum to
continue in our preconceived notion to pursue an apparent way.
Once attachment to a mental object occurs, that is, once a projection is cast upon a situation, the
being is now caught in an apparent fix by the projected metric. A being makes choices and manifests
according to the pursuit of apparent reasons. Projected though the reasons may be, they are accepted as
real for the moment and acted upon accordingly. Our choice of metric determines much about our
morality.
Morality occurs on all the dimensions of experience. It seems like we have choice at every level
of experience to be in a certain way. Sensations, cognitions, intuitions, volitions-- all are prone to the
metrics we impose upon them. This imposition develops over time into our dispositions, habits,
tendencies, traits, and character. The projection of value and meaning onto experiential objects develops
the moral field itself over time into our personality. Let us look more closely at the structural geometry
various dimensions of personality and the metrics imposed upon them through experience.

Topology of the Experience of Form and Perception

The physical body and the world are important parts of our experience. The experience of the
physical body and the world are perceived through sensations. Sensations are the portal by which we are
aware of that which is physical. We receive information about the world and we experience a result of
the physical processing of that information. We have many senses, and many, many sensory receptors.
Most of the sensory processing is done before the sensation reaches our awareness. Perceptions are the
name for the awareness of sensations. Awareness includes the projected vectoral norms of the
experiential manifold and the particular sub-manifolds primarily filtered through. Sensations are a priori
these vectoral norms. Perceptions are inclusive of the vectoral norms. Once experienced, sensations
become perceptions. In other words, once we are aware of the sensation, we tend to project meaning and
value onto it. Some of these meanings and values are direct reflections of the physical characteristics of
that which is sensed. Some are conditioned responses from previous similarities. Some are creatively
associative, and some seem to come out of no where.
As we develop over time our experience of sensations get handled in conditioned patterns. We
learn to see and recognize things. We discriminate the sensation in certain characteristic ways. These
ways depend partly on the particular dimension of experience that a being tends to dwell in. Some
people process certain sensations through reflexive response, some through the feelings it provokes,
some more through thoughtful consideration, and others through direct insight. The discrimination
patterns of experience determine much about the characteristics of our awareness. But before we discuss
the discrimination patterns (these are the other dimensions of awareness), let us discuss the properties
and characteristics of the experiential topology of the sensory/perceptual manifold.
Sensations offer form. Form is an extension of an object in some way. That way is dependent
on the fundamental characteristics of that which is sensed. Physical objects have volume and mass, and
many other appreciable characteristics like texture, temperature, consistency, smell, taste, shape, color,
contrast, proximity etc. Each of these words describing physical objects can be appreciated by our
senses and become weaved into our perception of sensory objects. Each of these words represent
categories of physical metric that are sensory-value field matrices differentiating our experience of
physical reality into a sensory vector normed space.
Especially the experience of the sensation of physical reality is vector-normed according to the
characteristics of physical reality that we have come to expect from the experience of physical reality.
We project metrics onto length and mass and all the other physical parameters as what we have come to
expect certain reliable characteristics from physical reality. We gain skill in these projects and can pre-
consider physical events based on the conceptualization of our perceptions. We have a sense of how far
we are from some thing. We have a sense of how much some should weigh when we pick it up. We can
feel what an object “is”. Beings mature into knowing more reliably what to expect from physical reality.
Some beings remain more burdened by unreliable and inaccurate metrics that they consistently project
onto sensations. This might impair their ability to do sports, for example, because they miscalculate
where to catch the ball. The calculation is based on perceptual metrics. Each of us have certain innate
and developed talents and deficiencies with our perceptions.
Certainly as a being matures, our skill also matures in accurately discriminating the meaning and
values of our sensations. Our perceptual meaning and value matrices reflect the dharma of sensations,
which is the real physical nature of the object. We can only contact the real nature of that physical object
through our perceptions, cognitions and insight and the extensions of these through other tools. We can
never really know a physical object because we know objects only through attributes discovered through
sensual contact, processing, and reason. This would include our contact with the physical body. The
physical body is a huge topological field for experience to explore and maintain contact with. But
awareness of all physical objects requires sensation to reach the gates of contact. Inject a drug to block
the sensation, for example, of our hand, and our awareness is diminished until the numbing medicine
wears off. Our hand exists has part of our being, but it does not exists as part of our experience except
through sensation. And like all physical objects of sensation, even the body is an object of sensed
experience.
A glorious object at that, full off nooks and crannies. The landscape of the body is vastly
available to our awareness. Most of awareness of our body is based on utility and the obviousness of the
sensation. Most bodily sensations need to become so loud so as to be “heard” by attention. As we come
to be familiar with our body we get use to “feeling” a certain way. Part of the “feeling” our physical
body includes a notion of health and uprightness. Vector-normed into our perception of our body is a
sense of uprightness. The dharma of our body is health. The bodily dharma represents what might be
called the proper eigenfunctions of all the physiological regions of the body. An eigenfunction is the
characteristic way that a part of the body should work properly. It is the resonant equilibrium point of
good functioning for that bodily region or system. Eigenfunction includes the proper range of motion
and utility and feeling as part of the basis for the coordinate system of the metric. The basis for the
coordinate system is based on the eigenvectors. Each eigenvector is a particular parameter quality of
experienced structure and function. An eigenvalue of the eigenvector is the magnitude of the eigenvector.
A right elbow of a person has a field of awareness, for example, that represents the eigenfunction
of that elbow. Pain, vectoral movement capacity and restriction, normal functional ability of that elbow
is weaved into a person’s awareness of their elbow. One cannot look at their own elbow from within
without a vector norm of a good elbow weaved into it. Eventually due to injury and misuse, the elbow
may develop a dysfunctional way about it. A being gets use to reassigning the frame of reference of the
eigenfunction of the right elbow from the dharma of the elbow to the karma of the elbow. The karma
represents the momentum of the way of the elbow now. This elbow under consideration, given the
person’s way, is deteriorating. If the person changed their way, they may be able to change their elbow,
but their elbow is unlikely to change if the person has “bad” elbow karma – say swings a hammer in a
way as a carpenter, that hurts the elbow and is stubbornly continuing to do so.
All over our body we have maps of eigenfunctions, and eigenvectors, and eigenvalues and
eigenspaces of those places. These represent the characteristic ways that that bodily part should appear
through sensation and function. Our awareness has a certain amount of skill of contacting our body and
mapping the eigenfunctions of that region. Some people exploit a particular skill in contact. Each
person’s particular skill in the contact with their body determines the preferences of learning certain
things.
 The etheric dimension is the name for the region of experience that is aware of our physical
body. Our awareness is mapped to the etheric dimension as the vector-normed perceptual regions of our
body. We get to know our body by our perceptions of it. These karmic memories of perceptual field
qualities influence our evaluation of the current bodily field consideration. Each finger and wrist, and
leg and all parts of our body has a certain resolution of perception. Some perceptions are especially loud
and clear, some very quiet. Each of us tune into our etheric dimension with a degree and type of skill.
Some of the perceptions of our body are distorted; some are clear and reliable. Each region of our body
has qualities that we come to expect as the norm; these regions have neighborhoods and connections.
Each region has a utility and a history.
There are tens of thousands of regions of perception in the physical body. Put a needle into any
part of the body and see that amplify the direction of that attention. There is nothing like a needle to get
the mind to focus on a point. Imagine how many needles could be inserted into a body and we must
acknowledge the volume and not just surface of that awareness. Our awareness has quite a fine
resolution.
Different regions define different neighborhoods of perception. An etheric map is the
representation of the topographical features of the terrain of the body as we experience it. Our left wrist
has a special experiential topography based on the contact of the region with consciousness. One could
give names to the regions and neighborhoods based on the physical location (e.g. tip of the distal ulna).
One could describe characteristics of that region based on how it feels, looks, smells. We expect that
space to be a certain way. The characteristic way of the physical body as experienced is the etheric
dimension. The etheric dimension is a perceptual field with a vector-normed topology imposed on the
sensations of our body.
Vision is an example of an experiential field that does “perceptual chunking”. Percepetual
chunking is the functional clustering of perceptual regions into neighborhoods of meaning. When we
look at things we usually do so with a gestalt that mereotopologically relates regions and neighborhoods
from within the boundaries of the whole. Our attention can focus on a point, i.e. a minute area of visual
differentiation. That “point” is a spatial moment, so called “hausdorff space”, that is region surrounding
a point that includes only that point and is topologically distinct. Now if we used a magnifying glass or a
microscope we can improve our experiential resolution to define new regions with regions that we once
called a point. New experiential qualities are distinguished within that space.
Geometrically, a point is a theoretical notion of location with no extension. Experientially, a
point within a visual perception is an apparently distinct region of focus. A point defines our resolution
at the time of attention. Every visual point always occurs within the context of a neighborhood that
connects with that point. Visual points seem to lie on a 3-d manifold we call the world. There is a sense
of continuity, perspective and distance that defines the context of the perception. There is also a sense of
the implication of that visual perception. Overlaid on even visual perceptions are perceptual, emotional,
cognitive and intuitive metrics that correlate to the value and meaning of each point, region,
neighborhood and field.
These metrics occur automatically and in parallel within a being, so that the being can
experientially simply grasp the value of a visual perception and the according relations. Each of us have
developed a group of norms in relation to the visual fields, that define characteristics and metrics and
valueladeness. We discriminate our visual fields uniquely and have an intimate relationship with the
projects and overlays onto our perceptual fields. The experience occurs so seamlessly that most people
simply “see” the linguistic symbolic representation of that field on the internal dialogue of experience.
Ask people what they see, and they will usually respond in words.
Geometers might ask, “Is the perceptual surface of visual experience smooth and continuous?”
Apparently so, for the most part, visual perceptions are continuous and smooth for perceptions seem
connected at every point. Visual objects seem to move through time continuously and smoothly,
without gaps. Some visual fields do have apparent gaps. There seems to be actually many gaps in
visual awareness because our awareness of the perception also determines the focus. Sometimes
focusing on one area blurs out another. The visual field is complicated and vast and not necessarily
smooth and continuous, but is usually perceived interpolated as continuous.
And we live with our blessings and curses of our visual fields every day. We count on the
metrics, we project on our projections, we get on with our life. Each of us has a certain degree of skill
and accuracy of visual perception that develops into our karmic fields of those projected field metrics.
But certain features of our visual perceptions are directly related to our rods and cones and lenses and
corneas etc. Many attributes of our visual field are determined by our eyes, nerves and brain and the
physical characteristics of the world as we behold it. Experience is correlated strongly with these, and
it is also correlated to the valueladen metric projected onto those sensations. Even something so
convincing as vision is experienced as a surface that we focus on and determine the meaning. The visual
objects exist, not in the physical world, but in experiential world and are thus prone to the topological
characteristics of experience.
Euclidean geometry assumes that two parallel lines do not meet. We can accept this
conceptually as true, but in life we experience visually that two lines meet. Look down a railroad track
along the plains of Kansas and perceptually they meet. Experientially, parallel visual lines do meet and
every landscape painter must reckon on this. The rules of geometry are relative to the particular
manifold the object is experience upon. Geometry need not be like Euclid envisioned but can have
different characteristics. The characteristics of experiential geometric is manifold specific, and even sub-
manifold specific. The geometry of touch for example may be different than vision. They are both
perceptions, but have different geometric considerations and fundamental axioms.
Parallel lines tactilely may or may not meet. Our resolution to distinquish parallelness here, is
too weak at times, to determine parallel there. Railroad tracks that feel parallel may in fact meet twenty-
two miles away. Experience of parallelness through touch is dependent on our projective metrical
abilities. Experiential geometry is sub-manifold specific and mostly projective. Extrinsic experiential
geometry that is the study of sub-manifold space and the relations of mental objects as they relate to
external objects in the physical world. Intrinsic experiential geometry is the study of sub-manifold
space and the relations of mental objects as they relate to the experiential world. Extrinsic experiential
geometry often relies on external metrics; Intrinsic experiential geometry usually relies on internal
metrics.
Intrinsic experiential geometry is not necessarily an affine geometry (only apparently so at
times). Remember that experiential space is creative and thus also relative to the imaginative potential
and egoic coordinates of the being. An affine geometry is a geometry that is invariant under certain
conditions and has vectors that relate to each other, but not to an origin on a coordinate system. Intrinsic
experiential geometry is extremely variant, but consistent enough to have reliable properties. Experience
collineates from affine geometries onto the projective planes of other sub-manifolds of experience.
Experiential manifolds curve based on the “weight” of the object. That object will cause a change in the
geometric space of the manifold as it is held onto. The karmic inertia of the object will determine the
curve of space to resist or augment the change of the object in space. Again experiential space is more
similar to the minkowskian space of general relativity that curves when beholding an object.
Experiential space however is also imaginative, physical space is seemingly not and therefore they have
fundamentally different properties.
Extrinsic experiential geometry can base congruence on the experience of a visual perception
correlating with the form. One can use Euclidean geometry, for example, to solve a problem involving
the height of a tree. The congruence of that height would depend on the actual physical height of the
tree. Few people question their experience of that distance we call the height of the tree, but we do
experience it and the experience is different than the actual height. Visual perspective shows us that an
object may appear taller or shorter and closer or farther than they “actually” are. We have to
superimpose a contextual frame onto that perception to understand the height, as well as our learned
experience with the preferred metric to understand congruence of that tree with a certain height.
Experiential congruence is a projective phenomenon that occurs as we put mental objects into
categories of distinction and similarity. Similar objects have certain value congruence. Objects that
have no distinction, that is, objects which seem the same, are experientially congruent. The relationships
of objects that seem the same are experientially congruent. “Seem” is an important word, because when
somethings seem a certain way to a being, then the person experiences that thing in that way. “Seem” is
not an important part of physical geometry, measurement, for example, may be more important. But
“seeming” is what we use in experience to gauge the ambiguosity of congruence. Experience is also
about how objects seem to be, not about the objects as the are. The “seeming” includes all the other
filters, projections, ignorances and stupidities and wisdoms that comes with experience.
We base our life on those seemings and make distinction many moments in a day. Our survival
and manifestation are based on what seems to be. Even a fuzzy discrimination on things, seeming to be,
can be accurate enough to carry forth. Our seemings define our characteristics. It is these, that are the
vectoral fields of the manifolds of how and why we are.
It seems that the physical world has properties and characteristics similar to Euclidean geometry,
with a Newtonian dynamic and a Cartesian coordinate. There is a point here, and an extension to there.
Straight between them is a line. If two lines cross they form a plane. If two planes cross, they create a
potential for volume. The axioms and laws for physical geometry reflect our comprehension of the way
of things. They are conceptual formations that reflect the experience of physical reality without our
personal projections. They reflect the dharma of the way of nature.
This is not a treatise on the way of nature, but on the way of experience. We can convince
ourselves that our conceptualizations are real, but they still are projects of our learnings and beliefs onto
the metric imposed on the sensation of physical reality. Boundary, continuity, connection, congruence,
order, value, relationship, category, class, “parallelness” these all find meaning based on the way of
experience. The way of a person’s experience is the overall experiential vectoral field tendencies that
accommodates a mental object. The conditions of our projections depend on the characteristics of that
object, and our accommodation. The accommodations are based on our preconceived notions that define
the metrics that we impose on physical reality. The very geometry of our experience finds basis not only
from the objects of experience, but also from our beholding or those objects. Karma skews our grasping
the real through the illusion of grasping of what seems real. It is this very illusion that projects
geometrically onto the manifolds of our experience.
We will leave further discussion of the experience of the extrinsic mental objects to the cognitive
psychologists who study and measure the perceptions of external objects. How we hear pitch and
timbre, feel texture, pain and vibration and have a sense of where we are oriented in space, how we see,
and taste and smell objects---these are all exciting fields of study. It is very fascinating and will no
doubt be a fruitful study for humanity. Let us now further focus on the topological characteristics of the
experience of intrinsic mental objects, which are those identified regions of experiential space which
come from within.
We have already introduced the etheric dimension as that sub-manifold of perceptual experience
that is correlated with our experience of the physical body. Our body represents an experiential “in
between”, that sits between our experience and the world. Our body is still an “external object”
inasmuch as it must be physically sensed to be known. The form of our being may be a priori necessary
for the experience of our being, but the experience does not need to be of physical form. The forms may
seem to have physical properties, but they may not be what they seem. The body does seem to be
attached to our experience in certain characteristic ways, and it does drive the experience and expression
of much of our experience. But there are many experiences that are not externally originated physical
perceptions, but rather internally originated.
Let’s focus on those internally originated mental objects that are still physically sensed: the
feeling of our body. We contact our body and have to deal with what we feel. We will not discuss
“how” we feel, rather we will discuss what we feel and the implications of that.
First we could distinguish the various regions of our physical body and discuss the experiential
topography of each region. Hands are different than lips which are different than fingernails. Each part
of our body feels a certain way unique to the region of sensation. This study is from the external
boundary of the skin inward. The picture would be of the fields of awareness as we experienced each
region. The skin would represent a sub-manifold, as might the musculoskeletal system, and the internal
organs. The experience of our body is not at all static like a MRI or CT scan might lead us to believe,
but quite active and multi-dimensional. We experience movement, temperature, comfort, discomfort,
pleasure, pain, stretch, weight, compaction, extension, vibration of our own body. Our atlas of our
etheric body is complex like the truck drivers road atlas.
We experience up and down, left and right, center, exterior. Our orientation is established and
experienced as we walk, lie down roll, dance or whatever. We know where we are in relation of our feet
and head to the ground and sky. This perception may be based on external perception, but it is weaved
into our internal perceptions as we perceive the coordinates of the experience of our body. Our
vestibular system orients from deep within our body and with feedback from our senses. Certainly the
vestibular system can be fooled, but under normal conditions, it does an experientially unavoidable job
of orienting us. Our very experience is oriented by this vestibular sense, whether our “eyes” are open or
closed. Much of our bodily orientation is based on this unavoidable vestibular experience.
The vestibular system is one of the earliest sense organs to form into function in the developing
human embryo. Our earliest experiences of awareness were vestibular. Certainly these sensations where
stronger than the available sounds, and sights and textures. Even as a mature being, vestibular disorders
that disorient people, are amongst the most devastating of experiences. It is intolerable even for a
moment. Intolerable mostly because of the conditioned physiological reaction that we can develop that
causes nausea and anxiety. Great fear is generated from disorientation and great comfort comes from
proper orientation. These axioms have proved themselves many times as we grew. We can also grow to
enjoy disorientation and vestibular upset. Many of kid has rolled down a hill and stood up and enjoyed
the drunken stupor. So have many a drunk. Vestibular stimulation is extremely important in experience
as can influence such variables as depression, anxiety, and general well-being. It can also be a useful
tool in general intelligence in the world. Exercises and similar “upright template” experiences can
recondition our experience towards experiences that are vestibularly valuable and meaningful in
experience and manifestation. Tai chi, qigong, yoga, pilates, dance, role playing can provide upright
templates to realign the karma of the vestibular (and other) conditioning towards a dharmically
appropriate vestibular eigenfield.
We have feelings in our body that directly correspond to the proper functioning of that body part.
A malfunction often alerts awareness to the deviation from the comfortable field. A certain level of
malfunction occurs long before awareness bears attention. The geometry of the proper functioning is
experienced as part of the very field of function. As introduced earlier, every bodily region has an
eigenfunction, based on functional eigenvector bases of the body part. Our internal senses serve as
qualitative detectors, sometimes encouraging us merely to turn over in bed. Weaved into the very field
of the experiential space is the sense of uprightness or not. A herniated lumbar disc would be quick to
remind us of that.
We also have perceptions that we see and hear and touch and smell and taste and orient that are
not directly originated from a sensation. “Not directly” means that we perceive light and sound and
touch “things” that are parts of our imaginations, conceptions, dreams or hallucinations. But we do
experience these things. We see images which have form. That form changes and morphs into different
forms. So much is possible on the screen of experience beyond the outside world, even beyond physical
sensation. But these images do have form and extension. The objects have colors, contrasts, hues,
textures, and pitch and rhythm. They can exist within our own unique experience, but completely
separate from the boundary that defines external sensation.
Does the light of consciousness actually exist as light? Are photons involved in the light of
awareness? I have no true answer. But I do know that I experience light that does not directly come
from the sun, or a star or a light bulb, but one that is a light nonetheless. The light does have properties
and characteristics that seem to grossly reflect memories of physical sensations, but does the light of
consciousness actually exist as light, or only apparently so, is a question that longs for an answer. And
what of sound and the rest of the apparent sensations that are not based on external sensation, do they
exist? We might call you dreaming, or schizophrenic, mistaken if you believed in the existence of these
physical sensations in our imaginings. But everyone seems to experience light and sound and many
sensations quite beyond the physical world. The name of the dimension that defines the experience of
sensations that are non-physically initiated is called the astral dimension. All imagination, dreams,
internally talking or singing to ourselves, visions occur on the astral dimension.

Topology of the Astral Sub-manifold

The topography of our “astral sub-manifold” depends on our previous relationships with the
spirits and demons that lurk there. The images on the astral take on characteristics and personalities;
often they are based on the objects we behold, interpersonal complexes, and persons in the external
world. But these internal mental objects can morph into many creative expressions instantly and
intentionally based on our imaginative ability. This ability is a genuine skill that is developed in life like
it or not. The imagination helps us to discover the solution to various problems without having to incur
those problems. It also allows us to envision our excellence, and move towards a moral target. It also
can alienated us from the external worldly “reality”.
The astral dimension bears witness to the experiences of the images of the sensations that are
originated from the body, the subconscious or the imagination. A point on the astral body is a region of
attention from a moment of awareness with our “eyes closed”. Part of the astral body is closely
correlated with external perceptions; part is correlated with physical sensations of internal experience
and our feelings; part of the astral body is correlated with our memories, beliefs and idealizations; some
are correlated to our insight. People often filter their experience through the astral dimension and as
such the astral dimension can project its metrics onto the experiential fields beyond the astral body.
 One dimension of our experience filters and projects through all the others in a parallel
comprehension of the now-ness of experience. Experience is the matrix that connects all the sub-
manifolds by focusing attention to a particular region. That region is comprehended within the projected
coordinates in classic Riemannian fashion based on the direction of the “eyes of the soul”. The person
applies the judgment criterion of the perception by the tendencies to perceive the perception in a certain
way. This characteristic way, is karmic and is based on the egoic matrices that determine the basis for
the frame of reference for the experiential manifold. Experience is creative which means it is not always
karmic, but it does manifest in certain characteristic ways.
The astral dimension also has its characteristic ways. Its sub-manifold becomes littered with the
fields of inducible karmic tendencies based on conditioned experience like the rest of the sub-manifolds,
but in its particular characteristic ways. Our experience of our feelings are very precious and tortuous.
They represent so much history that many objects can trigger their projection onto a current experience.
People often express their feelings, based on their astral body filtration functions that induce projections
and expressions. People’s representation of their feelings are different than their feelings. The feelings
themselves, as experienced, has dimension as extension, qualities, form and relation.
Every particular characteristic of our astral awareness has regions of attention and more focus
and neighborhoods of less focus. Our astral tendencies are very important in our moods and attitudes. A
mood is an astral projection onto experience that colors that experience in that particular mood like way.
A mood is a feeling vector field projected onto experience that skews the awareness towards that astral
attribute. A happy mood or sad mood, or bored mood etc saturates our field of awareness to include the
feeling of such at a particular time. A person’s mood has made or ruined more occasions than the
weather, likened to a climatic astral expression onto the surface of awareness.
Specific feelings are often triggered by environmental stimuli or by bodily sensations. They can
also be triggered by our thoughts and dreams and all those internal concerns that shine forth onto the
manifold of awareness. As we mature we develop astral dimension likings and dislikes. The astral
dimension is usually clearly polarizes into “I want” and “I don’t” or “I don’t care”. This becomes the
plus and minus directions to the coordinates of the astral dimension. Desire is the fundamental wanting
to experience a particular feeling stimulated from an object on the astral dimension.
The amount of desire for an object determines the magnitude to which to metric the astral
experience. An object can intensely motivate us to pursue our desire’s fulfillment with it; or it can deter
us, repel our very experience. Some of these objects are externally originated, some internally. These
objects represent our needs and values as they relate to our desires, aversions, emotions, feelings, moods,
and attitudes. The astral dimension is metriced by a karmic field that is based on our past astral
conditioning. We judge many objects by our desire for or not for them, and much of our motivation is
based on the fulfillment of our desires. Our desire for an object is woven into our experiential field
much like a magnetic filing is into a magnetic field. When an object or event remains in resonance with
an encouraging feeling, our feelings come into resonance surrounding the accommodation of that field.
Desire is the resonance of a mental object with a wanting field. An object is most often considered
within the field of wanting or not. Sometimes we just ignore the want. Some objects appear to source
and some to sink.
Objects have a gravitational force based partly on the want of the object. Experience itself is
curved to bring one towards that object. The gradient or slope of the astral field surrounding an
experience object is proportional to the desire for that object. Beings that linger more in the astral
dimension are focused more on their desires and aversions. Their problems and creations are more
astrally motivated. The astral dimension represents the field of desires as projected onto experience and
determines the extent of the functions, mappings and transformations that determine the metric projected
onto our experience.
Astral “projection” is the geometrical skewing of awareness that occurs as our feelings generated
by contact with previous similar objects are remembered or imagined and weighted onto this experience.
Experiential similarity/difference determines the congruence factor to categorize an object qualitatively.
Even, and especially, our memories are imbued with a remnant of the astral projection. Memories
respond to the previous contact with a similar experiential object. The object is an attractor or repellor of
memories based on discrimination of similarity or difference. The desire generated for or against the
object is based on the attraction for that object based on past astral identification of a similar
object/event. This skews the apparent differential geometry of the surface of the experiential manifold.
The surface of experience itself is thus apparently curved based on the apparent discrimination
and the associated memories, imaginations, and pre-conceptions. The memories form a complex around
the seed of the focus of attention. Memories get blurred in with the imagination to influence the skew of
the projected field tendency. Not all memories become fully conscious. The now object is not beholded
as it is, but within the projected skew of the field tendencies. Sometimes this projection is accurate and
encouraging, sometimes it is delusional and desperate.
Memories are experiential objects in their own right when they are attended to with eyes closed.
Most memories are memories of memories and symbolic representation on the imaginary dimension, of
the qualities that those symbols represent. Memories of our Mother are often symbolized, for example,
by the word, “mother”. When we say “mother” to ourselves, a set of images and feelings and thoughts
are symbolized by that. The word may provoke memories of our “mother”; those memories are mental
objects that exist in the now and do not exist in the past. They reference the past. The images and
linguistic formulations and story of our “memories” of our Mother that attach to the symbol of “mother”
are the qualitative matrices that are projected onto the mental object we call our “mother”.
Our feeling memories attached to “mother” are also reverberated onto the present consideration
of our Mother. These feelings are commonly projected onto our internal representation of our “Mother”
and our behavioral expression towards our Mother. The feelings are not isolated memories that impact
the present (although they can be), but a field of qualitative association with “mother” that is symbolized
into the impact of the beholding tendencies. We can behold our Mother from this way or that, and can
feel many ways about her. These regards are the karmic fields that associate a tendency to a present
moment. Each object is beheld in context of perceptual fields associated with the object currently, as
well as the memories and past feelings etc projected onto the now. The “gist” of the memories are
absorbed into the experience itself.
If a person tends to experience skewed mostly through astral attachments, the memories seeded
by the object, complex around the associated feelings attached to the object. Strongly skewed
projections tend to disrupt experience on the other dimensions. Conceptual logic, for example, can be
strongly skewed by astral projection. Reason is only reasonable, it seems, if we feel a certain way. Even
physical objects can be skewed by our feelings, like diamonds that become valuable for their astral
attachment. Other feelings can be skewed and our insight and action can be deluded by our desires that
we tend towards. We will further discuss the categories, representations and transformations of our
feelings in the functional analysis section.

Topology of the Conceptualization Dimension

A concept is a fundamental ideological unit of meaning; as an experiential object concepts are
abstracted into symbolic relationship. A concept represents a matrix of fundamental ideas that
characterize the discrimination of an abstraction. The abstraction represents the qualitative
characteristics of the chosen focus and can be represented as a matrix of ideological qualia. Ideological
qualia are made up often of ideological quale, which represent the most fundamental discrimination of
the region of ideological consideration. This conceptual matrix represents the experiential meaning of the
relation of the ideas that make up that concept. Each ideological quale and qualia, and concept, represent
apparent regions of experiential space projected onto the now through the conceptual dimension. This
region is characterized symbolically often as linguistic formulations for the projection of meaning as a
word. The word symbolizes the eigenvector qualities of the concept that set the direction for the basis of
conceptual orientation. The quale determine this fundamental qualitative basis. Other quale will
compare to this quale for conceptual similarity and difference.
A concept is often a group of ideological quale. The group is centered around a meaning. This
meaning is the basis of the concept. The concept is shared by a karmic attachment. Our beliefs are a
measure of that ideological karma. A belief is a ideological matrix with the associated karmic field
attachment. Convicted faith in a belief determines the strength of the karmic attachment. This
conviction is what skews the now of experience into a ideological metric. The egoic ideological matrices
represent the identifying conceptual matrices that set the apparent basis for the frame of reference
projected onto the now of a concept under consideration.
Concepts come in many types and flavors and they relate through certain characteristic
transformations. Concepts come from the abstraction of perceptions, feelings, ideas and insights into
words that reflect a meaning discrimination. The abstraction can be a symbolic formulation that is based
on external observation or internal. The meaning of this abstraction is what we mean, not the symbol we
choose, but we so often attach feelings and volitions to the symbols that reflect the meaning.
A concept can correlate or not to the truth of that meaning. We are persistently deluded by
conceptual misformulation. We know only so much and every conceptual formation is fuzzy as to its
correlation with what is real. Correlation with some representative approximation of truth is the best we
can hope for as non-omniscient creatures. The matrixization of ideas is the correlation process itself as
we focuses around an apparent sense of conceptual similarity. External and internal conceptual metrics
can be imposed on our experience. The conceived conceptual metrics of physics, biology, chemistry has
come to represent the external conceptual metrics.
Those who are more scientific have been trained to project standards of measurement onto not
only the physical world, but also the conceptual world. People come to agreement as to the metrics of a
concept and we call it a definition for a word. We have concepts we call mass, length, time, etc. The
most fundamental principles of that concept determined its qualitative equilibrium that we compare other
concepts. Those concepts that we hold as “most true”, represent the egoic ideological eigenvector of the
concept matrix.
Many of our conceptualizations are oriented inward towards the experiential manifold. Many
concepts are about the way we feel, or don’t, about an ideological subject. We conceptualize our ideas,
dreams, sleep, memories and hopes and concerns. Many of the objects of internal concepts cannot
directly be measured by external metrics. These internal experiences are private. The standards of
measurement are private. The conceptualizations of this internal ideological experience are private
metrics, but we do have them. We do project value onto our ideas and relate them to other ideas in
characteristic ways. This is translated into the conceptual karma we bring onto our experience.
The lattice of the ideological group we call the concept reflects the value standards we project
onto our apparent experience. The form of the concept is often conceived by its symbolic representation.
A concept has a title that reflects its principle basis, for example, “mathematics” or “my left elbow pain”,
or “this pill will work”. The truth of the concept is often based on future beholding of outcome—
whether the problem was solved, or the event came true. The tentative new conceptual formation is the
new basis for truth. Truth, however, is not the only criteria for a concept.
The value of a concept is often more important than the truth of that concept. Concepts have
utility because the transformations of those concepts—reasons and rationalization—can solve problems
through abstraction, amongst quite a few other functions. Thinking and problem solving represent
cognitive functions of the conceptual dimensions. We will explore that in the functional analysis section
on the relationships, transformations and representations of concepts.

Topology of the Volitional Dimension

Experience enjoys the inevitability of choice. Our choices may not be fully free and creative,
that is, it may have some other determinations. Yet we do experience a sense of freedom and we do
discriminate and choose amongst our given choices. We might not be able to say these choices out load,
but we do to ourselves. Even on a preverbal level, we relish our choices. Choice in experience is often
more like a captain’s choice on how to steer the rudder. The determinants beyond the captain’s choice
are huge, yet given his skill to navigate the waters, he can sail his boat to the goal. As part of experience,
there is the undeniable sense that we can choose a direction.
Most of the time we place ourselves in moral autopilot. We use our senses of discrimination,
evaluation and intention effortlessly at times as we sail through our lives. The focus of these volitional
functions depend on the perceived external and internal context. Discrimination and evaluation of
experiential objects and their processes occur so seamlessly that we simply project the process onto the
objects themselves. We move towards or away (or neutral) to them. But these movements are
intentional, in that we bless the fulfillment of that movement. These are non-reflexive, intentional steps
to carry our a goal.
 If a being is more astrally focused, then the mental objects entertained are primarily emotive. If
a being thinks a lot, the objects considered and pursued are conceptual. If one seeks wisdom, then the
issues are primarily volitional. Wisdom is the skill in bringing about the envisioned fulfillment of some
value or meaning or expression. Each being wrestles with their ignorance when in unfamiliar contexts.
Some beings more forward with strong intentional pursuit; we call them brave, disciplined or fanatic.
Some beings shy away into a more secure familiarity of the status quo, delusional or painful it may be.
Each of us weaves a way of discrimination and evaluation and hope as we develop.
This volitional way is strongly influenceable by karmic tendencies. The name for this volitional
dimension has often been called the buddhic dimension. Our “buddhi” is the sub-manifold our upright
tendencies of discrimination, evaluation and intention as we pursue a qualitative way. Dharmically, our
buddhi is metriced by our most effective way of truthfully discriminating and evaluating our reality.
Karmically, the buddhic dimension is metriced by the apparent egoic matrices that projects the true, good
and right. Clearly, this would have consequences in both our experience and our behavior. Experience is
expressed by the blessings of the buddhi filtered by the egoic identifying functions.
The buddhi can be focused towards internally or externally generated mental objects. The
buddhi is the moral compass we use to navigate the regions of experience. This moral compass can be
applied to the projected metrics, but the compass is what we use to guide us in times of fuzziness across
the experiential terrains towards our goals. We don’t always know what’s good, true or right, but we do
have our sense of such. The buddhi considers through the projected egoic metrics, that seem intrinsic to
the topography. This confusion is much of the fuzziness of the terrain. We live in the clouds of
uncertainty, so our projected metrics provide us at least their familiarity of orientation.
Action does not require skill, but skillful action is more likely to fulfill its goal. The buddhi is
the moral terrain, where a perception determines the truth and value of its being; where a desire
determines its rightness to be fulfilled; where a conception is correctly conceived; where an action is
well intended and performed. Skill in these moral faculties determine our wisdom or foolishness.
Attachment to egoic matrices that are dharmically inappropriate lead to much of the foolishness.
Our moral skill is based on both our disciplines and our principles. When we encounter an event
do we transform that event gracefully into a creative qualitative expression, our do we fall into despair.
There are many functions, representations and transformations on the buddhic field of the volitional
manifold. These are related to the discrimination, evaluation and intention behind volition. Skill in
volition also eventually requires a physical expression as well. How and why we behave is
intentionalized by the budhhi. The effect of our choices depend on many other things.
 Behavior is part of this effect. We have some control of our behavior, but not all behavior is
intentional. Physiological and subconscious compulsively driven behaviors motivate behavior without
our full awareness and blessing. These subconscious motivators of behavior are not on the buddhic
dimension of experience, since they are not in our awareness. The buddhic dimension exists as part of
our awareness. Not all behavior is a consequence of our true intentions. We are here to study our being
from the manifold of awareness. Behavior is thus another study, except inasmuch as we are aware of our
behavior. Behavior can be an object of our awareness and concerns us by these consequences.
Experience is intimately tied in with our body and the direction of its parts. Our awareness goes
into the coordination of the intended behavior. We can send a minute movement into an area, or we can
perform incredible complicated behaviors over moments or years. Morality is not just about how why
treat others, it is especially about how we control ourselves; how we fine tune and gross tune and intend
to tune. Our skill in directing the physical body has direct consequences in utility, art, and every
behavior, as well as metaphysical karmic repercussions onto our awareness
We move every dimension of our being. And though we are not completely masterful of these
movements, we do learn some level of mastery. Some skills are simple, some are extremely complex.
They all have their reasons for expression. From an experiential framework, we are interested in not the
physiology of how behavior is effected, but in how and why someone intends it. In most adults the
autopilot sets a minimum moral standard for more routine movements so that the body can navigate the
physical and social world. The experiential manifold is intimately involved in the motivations of the
body. These motivations are the volitional qualitative matrices that become the moral repertoire for
behavior. Discrimination, evaluation and intention are the functions that transform on this sub-manifold.

Topology of the Conscious Dimension

This is the same as the experiential manifold except considered from the frame of the subject of
experience itself, as an object. The conscious dimension is the manifold of awareness which occurs
here, now and flows into the next series of moments of experiential presence. Awareness is that which
beholds the other sub-manifolds of experience with its objects and transformations. Awareness is the
beholding of the sensations and desires, of conceptions and beliefs, of evaluations and intentions.
Awareness is the glue that hold the sub-manifolds together under the conditions of experience. The
dharma of our awareness is our true and essential nature of our subjectivity, sentiency, and fulfillment as
it really is. The karma of our awareness is the attachment to the consideration of the mental objects with
the projected egoic metrics outlined above.
 Even the conscious dimension itself can be deluded by its own karmic projections. Awareness
itself, develops tendencies and characteristics. These ways of being aware are also conditioned by past
karma and the willingness to behold as such and they distort our deepest sense of true understanding and
quality of our direct insight. The other sub-manifolds of experience have objects, but the conscious
dimension is purely subjective in its nature, with projections of the objects from other sub-manifolds, but
no objects otherwise. Awareness is the experiential space that is occupied by objects. Just as the
physical body can be considered the extreme boundary of experiential objectivity, consciousness is the
extreme boundary of experiential subjectivity. Awareness is pure subjectivity beholding the projections
onto its experiential surface. The tendencies of awareness as it contacts the other sub-manifolds
determine much about the person.
This orientation can set the fundamental karmic misconception and can orient the most severe
mental illnesses and enlightenments. Though most mental illness is based on attachments to mental
objects/events on the other sub-manifolds and their projections, many find their seed from a more
general skew of consciousness. The awareness itself, seems in most people (if not all of us) to be
skewed towards a fundamental sense of mis-identity, ignorance, stupidity and foolishness. This then co-
develops into attachments on the other dimensions based on the fundamental karmic skew of experience
itself. This skew orients the metric of the resonance equilibrium of the current awareness with the other
sub-manifold’s karmic field tendencies over-toned disturbances and karmic metric projections.
The karma of the awareness field takes on the metric of the sub-manifold most attached to, thus
the conscious dimension takes on the projected characteristic identifications of the precious egoic
qualitative matrices of that orientation. The frame of reference of the subject is thus oriented with the
egoic eigenvectors setting the bases of the apparent coordinates. Some beings learn to identify their
egoic matrices with the karmic field of the awareness manifold. Egoic matrices of the other dimensions
relate experiential objects according to their conditioned functions. The subject of awareness is the only
object on the pure experiential manifold. Egoic matrices of the conscious dimension occur as the subject
of awareness is considered as an object. We get attached to ourselves, even and especially our very sense
of awareness. Our awareness is our most precious commodity, without which our being would
essentially be worthless to ourselves.
Even though the manifold of pure consciousness does not “have” objects per se, simply being
aware is extremely valuable to us. The angst of eternally loosing awareness is the greatest of all fears.
Pain and suffering on the other more apparent sub-manifolds only color the angst of extinguishment of
our sense of awareness. No object is more precious than our subject, no sentient life is fulfilled without
its presence. Also our greatest fulfillment comes as we take our ground from our essential nature of our
consciousness. A great sense of value and meaning and good intention occurs when we move intended
in harmony with the dharmic way. The orientation of aligning our karmic attachments with our dharmic
fields, rather than vice versa, allows enjoyment, insight, and truer wisdom. Although we may not be able
to succeed in the most perfect, true and strong wisdom, we can align our intentions with such.
The experience of a subject being ones essential nature unadulterated by the projections of the
objects and transformations of the other sub-manifolds is most often described as un-representable since
there are no objects to represent. Time and form find no metric in the conscious manifold and are thus
not experienced as time and form. Extension seems infinite in its extent, but not in its substance. There
is no perception of form, no recognition of change, no feeling, no thoughts, no intention, no movement,
no sense of “I”, no egoic matrices. The topology of the pure unadulterated experiential manifold simply
is. This existence includes a sense of fulfillment of meaning and value, without an object to suggest such
other than being itself. When a being aligns with the dharmic field tendencies of the conscious manifold,
one is good and true.

The Topology of other Realms of Experience

Topology of the Apparent Egoic Space

The apparent egoic space is called apparent because it has no real aggregate form, but only
projected form. Much of experience is apparent, but the ego is especially so to the extent to make a
special point. The egoic matrices represent the characteristic identifying qualitative value relationships
on each manifold that become the projected metric when beholding an object. Humans seem to
developmentally confuse these projective identifying matrices with the actual real identity. Humans
identify themselves with their preferences about themselves. We identify ourselves with our most
precious (and negative) sensations and feelings, thoughts and beliefs, and our intentions, bodily
expression and behavior and believe that the experiences we have had is who we are. This false
identification is at the source of the deepest sufferings of humanity, as well as at the source of some of
humanity’s greatest achievements.
There is a being who is aware. The qualities of that being are often quite different than the
persona that a being is attempting to project. The “persona” is the name for the attempted projection of
an identity image. The “ego” represents the preferred (in the sense of most believed) qualitative
matrices as well as their preferred transformations as a being navigates the experiential terrain. Both the
ego and persona are different than the being because they are each a symbolic image that a being
assumes to themselves and the world, respectively. The ego is important because “it” does help in its
skewed way to orient a being to navigate the world of experience. The persona is also important, much
like a business card or advertisement is. The costume is only a costume, and it is also a choice of
expression and determines the karmic tendencies attached by that being.
The ego thus is the sense of identity of the subject of a being. The essence of awareness is the
subject, not the sense of identity. This is a very important distinction and plays out in people’s lives as
they mis-identify their being. People identify themselves with the matrices of the memories,
representations and transformations of experiential objects. This may be part of them, but as objects,
they are not the beholder of these objects. The ego itself, is more of a metricization process, a
standardization of qualitative measurement; a transformation processing of mental objects; a how, not a
who. The “Ego matrix” (as compared to the egoic matrices) is the preferred representative qualities that
a being identifies to themselves as the representation of their own subjectivity. The egoic matrices are
those pre-blessed value and meaning matrices that a being chooses and refer to as they evaluate an
experiential object/event. The Ego matrix is the relationships of the identifying characteristics that we
refer to our own being about our sense of who “I” am.
Mathematically, identity implies equality, the sharing of the same characteristics. 1 x 22 = 22
shows an identity function of multiplication we call one. 0 + 22 = 22 shows an identity function of
addition we call “zero”. Identity holds when what enters the transformation is the same as what leave
the transformation. We semantically use the word “I” to represent that aspect of our identity which
remains unchanged under transformation. “I” is symbolic for our Ego matrix, the characteristics that we
projectively identify as characteristically representing the essence of our awareness. “I” is the
identification process that uniquely occurs in our experience. “I” does transform and change over time
because the objects of those matrices and their transformations change over time. “I” is not the essence
of awareness that remains unchanged over time, but a series of identifying metrics projected on our
experience that does indeed change. All karmically conditioned experience changes as we identify with
the transformations of mental objects we experience.
Ego attachment is a measure of the strength of the necessity to use the ego and egoic matrices as
the metric for evaluation. The stronger the ego attachment, the more likely the karma of a person will
overwhelm their dharmic opportunities. The egoic standards are very helpful, but keeps us away from
the here and now of attentive consideration. Ego pulls us towards the past, impels us into the future;
apprehends the future and guilt trips the past. Ego is not an entity, but a process that breeds the good and
bad karma.
While learning it seems is especially important to have an identifying process that can first
consider the qualities of the beholding without reaction, feeling, thought or implication. Beholding is
much clearer without these disturbances. Objects are experienced much truer and real without these
projections immediately overlaid upon them. Metrics are useful, but are not true; they are relative
standards used to get the job done, not absolute standards defining truth. Most people identify their
experience with their interpretations of their interpretations of karmically imbued experience. They are
representing the representation of the representation of their representations—not the experience itself.

Topology of the Dream Dimension

Dreaming is undeniably experiential. We perceive objects; space has extension and the objects
there in have characteristic properties and dynamics. Time occurs and can even have apparent external
metric. The universe of our awareness is different than the waking world. Dreaming is more astral
dimension-like, full of imagination and possibility with different natural laws enforced. Dreams are the
name for the experience the occurs while not awake (in sleep, coma, and drug-induced states). It is
possible to awaken in a dream an be a totally new being, with a different body, mother, wife, children
and job. Yet something remains the same—the essence of our awareness. We can have a different name
and belief and body and ego, but we still share the essence of awareness as the identity function that
reminds us of our essentiality.
In dreams we can fly, or be killed and come back to life; we can go back and forth in time and
can travel all over the universe seemingly instantaneously. We can contact other people in other time and
other places as well. Dreams have meaning and the objects in dreams have meaning. These objects have
extension and apparently change in an apparently smooth and characteristic ways over time. Dreaming
objects can transform in ways beyond our normal physical perceptions, but these ways seem believable
in dreams, like it was normal. Even in dreams we can be amazed. And we can feel sad and we can enjoy
pleasure. Even our moral and ethical standards change in dreams to allow such things we would not
allow while awake in the world.
Space in dreams seems to have apparent infinite extension and the geometric standards are most
certainly non-Euclidean. It seems like the universe exists beyond our awareness in our dreams, like it
does in our awakeness. Yet, dreams seem to take place in a land that we cannot willfullingly enter and
exit, but must simply find ourselves there. This same can be said of awakened experienced in the
physical world. In dreams we meet situations that seem so real, that it makes us question the very
“reality” of the external physical world. Dreams open the option that the physical world is merely one of
many domains of extension of our being.
Dreams can be “seen” through a first or third person perspective. Sometimes a being watches
“themselves” as part of the story; sometimes we are experiencing the story. The world seems real and is
because it is really part of the projection onto the screen of awareness. Experiential places and objects
and events are real when we experience them as real. In our waking life, the dream world seems unreal
and imaginary. In the dream world, the so called “real world” seems distant in unavailable. Our
projection metrics and our attachment for our projection metrics varies from one world to the other.
As experienced, the dream state seems like our imagination turned on full tilt. Uninhibited by
the usual egoic metrics, a being can traverse the astral world and have experience. Dreams are the
stream of the imagination that is projected on the screen of consciousness without the usual physical
restriction and censure. A being is aware of their “eyes closed” experiential sub-manifolds with different
karmic exposures and ties. Ties still exit, and karma still reaps its tendencies.
Drug induced states help us to understand that our “reality” is not only projected, but down right
plastic. Experiential reality can morph in many ways different than our familiar ways. Our egoic
matrices and ego matrix and our karma is only one way of many ways. Some ways we cannot consider
when holding onto another apparent way. Drugs show us that the very screen of consciousness can be
fundamentally morphed by drugs. Colors appear different, sounds and shapes and feelings are different.
The egoic frame of reference usually shifts after a drug-induced experience. Some beings shy back into
their familiar habits and traits they prefer or at least tolerate. Some beings continue to explore the
experiential manifolds and its topography and conditions.
Drugs can really scare a being who looses their ground in the experience. Egoic matrices provide a
sense of security, like a bank of knowledge, to withstand and even explore the experiential storms.
Drugs can crack that egoic cocoon and allow one to see other meanings and values, and they can confuse
and cause disruption. They can change the forms and rules just like dreams, but with awakeness. We
will discuss the influence of drugs on the functions of experience in that section.
Drugs that knock us unconscious, can also take our awareness away from our being. Like deep
sleep and coma, drugs can suspend our awareness. These spaces lie beyond a treatise on experience
because they lie beyond our awareness. They influence our awareness and effect us. Yet since they lack
awareness, we will not discuss these domains. They are parts of the non-experiential realms of being.
These are important and exciting fields that might help us to discover ways to not experience pain and
other aspects of negative experiences. They might also help us to understand ways to help people learn
more clearly, but blocking their inhibitions to learning. The topology of these spaces depend on the other
manifolds, because they are separate, non-aware domains beyond our boundary.

Topology of the Mystical Realms

People have visions and hear sounds and have experiences that are undeniably real and true and
transformatory. These experiences are natural phenomena as a being travels in the experiential sub-
manifolds and approach the non-egoic dharmic space of experience. Much of what most people call a
mystical experience is an astral or etheric or conceptual or buddhic grasping. The experiential objects
often occur on these sub-manifolds and still have a have a skew of egoic projection. They are still
grasping of objects, which is a form of attachment. This grasping brings the karmic momentum. Some
mystical experiences are of the no-form, the no-transformation that underlies all form and
transformation. The awareness of this brings a sense of all-one-ness, non-distinctness; absorption into
non-discrimination of the quale of being itself—the fundamental characteristic of all that is—the dharma
of being.
The “mystical” realms will be discussed as a subsection of each manifold as we discuss the
deeper blessings of each sub-manifold of experience. There are “mystical” realms on all the sub-
dimensions that manifest as the contact with the most dharmically (not karmically) valuable regions of
each dimension.
The Functional Analysis of the Topology of Experience
Experiential objects and events transform. Functional analysis is the study of these
transformations. The transformation of Experiential objects is based on the nature of the objects and the
awareness that beholds them. Experiential objects are considered through the attention to their
perception, conceptualization, relation, and implication. A function is that which relates an input to an
output. Functional analysis of experiential functions studies the sequence of changes that occur while
becoming—how a who does why.
Experience has characteristics of both a linear and nonlinear dynamical system. Some parts of
experience are directly dependent, its seems, on other aspects. Because humans have the opportunity for
creativity in experience, input is never completely directly related to output. All experience is multi-
causal and never dependent on only one variable. This causal interdependence is multivariable and
creative. Experience may depend on certain essential functions, for example, attention, neurological
function, genes, life (?). Rather than studying ultimate causes, we will focus on the transformations
themselves as operational series of events, phenomenologically.
From the frame of reference of experience, we experience objects conditioned through the
projective sub-manifolds. The functional analysis of experience is the study of this conditioning process
—how karma is transformed. Karma is the impact of the previous experience onto the now, all those
perceptual, conceptual, discriminative and moral capacities that we bring into the present moment. This
momentum is the characteristic ways that a person processes Experiential objects and events. Karma is
partially brewed by a priori cognitive capacities of the individual. Experientially we rely on these
functions to transform our experience into pleasure, understanding, wisdom and good will. As a being
matures, karma relies less conditioned processes and more on insightfully motivated processes. The
cultivation of value into experience becomes a skillful transformation. The output can become so much
more than the input.
Experience is self-evidently related to the physiological processes of being. The body and the
brain influence many aspects of experiential functions. The context of our blood sugar, testosterone,
serotonin, dopamine , our heart, brain etc. etc., onto our cognitive functioning is being studied by
physiologists and pharmacologists world-wide. Their contribution to the understanding of physical
processes onto experience is profound. Many physiological psychology texts are full of their
understandings. Their frame of reference is from the physical manifold. We do not directly experience
molecules, but we are aware of the results of this physiology. From frame of reference of the manifold
of awareness, these physiologic processes are woven into our experience of our perceptions and
conceptions and transformations. The physical world is “known” only through these experiential
functions and is only known within the topology of experience. We will defer the physiological
functions to the physiologists for now, and focus specifically on the functions on the topology of
experience. First let us continue the consideration of the concept of “function”.

The Concept of an Experiential Function

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

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

The Fundamental Experiential Functions: Becoming, Cognizing, Implicating

The becoming of a being is a fundamental function of experience. An essential characteristic that
occurs on the manifold of experience and all the sub-manifolds is the primary existential function of
becoming. Being, once attached to objects, becomes. This becoming is a primary function of our
experiential existence. The a priori existential aspects of experience give way to transformation. The act
of transformation from one moment to the next is the existential becoming. The experiential objects
must have an opportunity for transformation. In physics, an object must have mass, or extension, or
charge, or some sort of fundamental attribute that allows for the physical transformation to occur. The
same for experiential objects, the objects must be available for processing by our awareness. The
attributes of awareness must also be available for the object.
“Cognizing” means the processes of coming into awareness. These must be available to behold
an object. No subject, no beholding; No beholding, no subject; No beholding, no subject, no
experience. No experience, no implication. Cognizing in the way in which a being transforms their
awareness. This way of beholding is the value-vectored norm on the manifold of awareness that is
bestowed on the other sub-manifolds. The essential experiential ways of being, beholding and becoming
illuminate the experiential objects and their projective metrics. Experiential norms represent our most
fundamental bias we bring to our experiential reality.
Though each of our particular way of becoming is unique, the way is polarized in conditioned
experience. A being can be fundamentally enthusiastic about becoming, or reserved. Becoming can be
implicated towards fulfillment or despair. There is a magnitude of strength associated with becoming
and qualities of style. Experience is oriented by the direction of the beholding. Our being,
understanding and wisdom can become self-destructive, deluded, and foolish as our karma shifts the
sands of the vector fields of experience. Our nature can shift towards existential enthusiasm.
Yet even before the karmic attachment to any experiential objects, experience must have the
ability to illuminate. And not only illuminate, but to focus this illumination in a direction of focus.
Attention is a primary characteristic of the experiential manifold and is the capacity to focus awareness
onto a particular region of experience. The capacity to hold and clarify the focus determines much about
the person. Attention deficit of this holding and clarfication is a root problem for many people. The
capacity to focus the attention, maintain the focus, and bring cognized brilliance into experience is a
critical aspect of the capacity to have insight.
The variables that describe these transformations are the parameters of the fundamental
quale of awareness itself. Awareness, itself, even without the attachments to the projections from the
other sub-manifolds, has magnitude and direction. The direction of this focus can be oriented primarily
through introversion or through extroversion. It can be oriented towards furthering security, value and
meaning, or overwhelmed by insecurity and angst. The willingness of a being to cultivate valuable
experience is a major determinant in their ability to do so. This willingness is the critical experiential
function that is karmically vector-normed into experience. The strength and direction of this
willingness/stubbornness to experience is a fundamental Riemannian metric projected onto the becoming
of experience. How should I become, and why? The “how” is the strength and skill of the
determination and the “why”, the hope of the transformation of experience. The quale of one’s
determination to be aware determines much about the experience of the person. Our existential
experiential disposition is made of these quale.
A quale, thus needs not be an object, for it can be the very nature of the way of experience
itself--the norm attached to the beholding. There are no objects on the manifold of pure experience, only
pure subjectivity. The quale of this subjectivity is the dispositional nature to behold the way one does
and represents the topological characteristics most apparently intrinsic to the experiential space. The
tendencies to behold as such are the vectoral field qualities that induce objects to be beholded in certain
ways as they fall into the region of a particular awareness. These quale of subjectivity are still karma
attachments skewing our beholding. Skewed or not, they represent our way we begin to functionally
cluster the objects presented to that regional conditioning tendency of awareness.

The Fundamental Functions on the Perceptual Sub-manifold of Experience

Objects are presented to our awareness somewhat already functionally clustered by the
transformations and projections of the other sub-manifolds of experience. As our attention turns from
the object as it is, to the object as it is represented to our awareness, the conscious attention can then
transform it through volitional experiential formations. This process describes the attachment process of
awareness to the apparent realms as contact is made with a object.
This attachment happens as a result of conditioned experience and the conscious blessing of this
contact. We accept the apparentness of experiential objects as experientially real and true if we perceive
and believe them to be so. The experiential transformations of perceptions depend partly on the nature
of the experiential objects themselves. Externally originated experiential objects are transformed by the
senses that behold them and the sensations we are offered. These objects are especially transformed by
the physics of the world that they reflect. Perceptions of sensory based objects are most strongly
influenced by the “laws” of the physical world and how objects behave there in. Perceptions of
physically originated brightness, clarity, focus, color, pitch, timbre, volume, texture, density, proximity,
extension, context, sharpness, temperature, vibration, stretch, position, direction, taste, fragrance,
orientation transform as a reflection of the physical qualities.
Our perception often has a direct linear relation to the physical qualities they represent.
Perceptions represent physical qualities yet are not the physical qualities themselves. Perceptions are the
transformation of the sensation into experience. Sensations are the transformation of the contact with the
physical objects that have these qualities. The sensory contact is necessary for these physically
originated transformations to be beholded. This sounds obvious, but it has strong implication.
Our perceptions may or may not accurately reflect the physical properties of that we sensate.
“Knowing” these perceptions is not the knowing of the object of the perception, i.e., the sensation; and
beholding a sensation, does not mean we “know” that which was sensed. We know only of those
qualities that we perceive. We can stretch our perceptions through the use of microscopes and telescopes
etc, but that still does not mean that we know the object as it is. We know the objects by the
discrimination of the qualities we are able to discern. These attributes, as fundamental as they may
seem, are experiential, not physical qualities.
Thus in experience, the substance of a physical object is the perception of the qualities of that
substance. The perceptual matrix describes relationships of the perceptual quale that represent the
physical object. The perceptual matrix represents the perceived characteristics of a particularly
identified experiential object and its perceptual transformations. Most perceptual objects are a
functional clustering of other objects. The perceptual matrices represent the qualities and
transformations of these functional clustering of perceptual quale.
A perceptions requires a process of perceiving. The perceptual quale is usually linearly related
to the sensory input. The perceptions are clustered into boundaries and distinctions upon the very
beholding based on the object sensated transforming through the neuro-sensory apparatus within a
contextual framework. We “know” what is and is not an object upon this beholding. Once a perception
is clarified, then the objects are clarified by their perceptual boundaries. We automatically make
perceptual distinction by the familiarity with the objects we behold. We know the blade of grass from
the rock on contact with that perception. Our a priori physiological apparatus must somehow organize
this info, or perhaps our rate of differentiation is too slow to perceive the time it take to sensate, perceive
and differentiate into perceptual objects. We have a sense that much lies a priori our perception, but this
is the point of experiential contact point with objects.
Upon contact, the perceptual landscape is already skewed with the recognized boundaries of the
perceptual objects and the impulse to further categories and represent them. Sometimes the perception is
more fuzzy than others, sometimes the impulse less urgent. The “truth” of our perception is more of a
representative functional utility to correlate a perceived object with a meaning or value associated with
that object. The “truth” of an experiential object lies in the grasping of the object as it is. The grasping
of a perception is relative to the sensation, which is relative to the senses, and attention, and distinction,
and all the projections, confusions, illusions etc. of a perception. The grasping is how we hold on to a
perceptual matrix. The contact is the experience of the perception. The grasping is the transformations
of the contact into the perceptual matrix we call the “image” of that object.
An image is not just a visual perception, but the included perceptual transformation to associate
a distinction of boundary, extent, and implication of any sensation . The perception occurs within a
geometrical context. The topology of that context was discussed previously. Our perceptual ability to
grasp the context of a perception, allows us to perceive that perception within that context. This depends
on our capacity to illuminate, differentiate, resolve, implicate, act… That perceptual capacity is our
intelligence to perceive objects as they are in the context of their neighborhoods.
Every perceptual matrix has a temporal component. Some are the presented memories
associated with and projected on the perceptions; some are the perceived quale in the moment; some are
the perceived qualitative direction of that object is transforming into some projected future space. The
orientation of the temporal component is also immediately perceived within the experience of the
perception of the object. The object can be dragged or impelled as part of its perception—not in this
case willingly, but more perceptually by the association of a present perception with the context of a past
or a future. The perception is thus temporally tagged to be dragged or impelled in such a temporally
perceptual way. These are the temporal projections that norm the perception into contextual framework
tying the past, present and future. Every object has the possibility and likelihood of inducing these
temporal tags. The tags are not intrinsic to the object, but projected as a temporal metric onto the
perceptual matrices. One of the perceptual functions then, is the temporal tagging of objects that norms
these perception into a temporal context and associated metrics.
Another perceptual function is to identify the spatial relationships of the object in the context of
its regions and neighborhoods. Perceptual quale often become more familiar with spatial contexts over
time. These spatial contexts define the spatial metrics of extension and depth. Near and far have
immediate meaning as we perceive objects. It does however take time to refocus our attention to regions
outside the area of focus. This context is part of the perception and is measured by comparison with
expected perceptual spatial norms. These norms are the parameters of qualitative distinction of the
perceived spatial contexts that we have come to expect from previous similar distinctions of context and
expect to see characteristically transformed.
Perceived objects occur thus in the temporal spatial contexts that we have been describing. This
identification of object boundary and the contextualization of perceptions within a projected temporal-
spatial metric occur seemingly immediate upon the perception and is part of the apparent topology of
perceptual awareness. The experience occurs seamlessly as if our perception really is the object of our
senses. Yet this occurs within a region and neighborhood of apparent connection in time and space.
These contextual functions occur intrinsically as part of our perceptual manifold. We do not need to will
them function, but them can be.
Functions can occur semi-automatically like breathing. We can take a breath and breath in a
certain way, and we breath as part of our non-cognized process. Perceptual functions can be skillfully
pursued or psychotically dissociated. Some people have more or less perceptual “insight” in certain
ways, more than others. Each of us gains skill in our attachment of perceptual metrics onto our
experience. These associated perceptual metrics can be very helpful in art, and sport, and building, and
surviving. Most of these metrics are based on our experience of the physical world and the on the agreed
upon social metrics of spatio-temporal transformation of objects we commonly experience.

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

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

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

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

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

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

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

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

The Functional Synthesis of Identification, Relation and Categorization Schema

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

Whereas perception is experientially immediate, identification takes time. Expectation context

and accurate dynamical prediction of expected continuation of the mental object is not immediate and
requires observing the perception transforming. A mental object is never stationary because the flow of
consciousness is always forward. One moment goes into the next as object transform. As long as
consciousness identifies the object’s transformation, then consciousness moves according to the
transformations of the objects it beholds and identifies. Identification requires this grasping onto or
attachment of an equivalence relation class, a perceptual homology. Identification cascades the karmic
future.

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

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

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

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

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

Much of the karma is seeded by our neurophysiological talents and challenges. Those who are
almost fully blind develop visual identification skill differently than a full sighted person. The same with
our a priori imaginary apparatus. The a priori ability to form images and identify mental objects on the
astral and etheric dimensions determines much about the skillful development of mental image
processing. The encouragement and cultivation of a skill is often based on the innate talents, albeit
undeveloped, that a being hopes to excel at. Our skillful development of intrinsically and extrinsically
originated perceptual formation and identification needs the curiosity and courage to explore unknown
territory.

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

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

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

The etheric terrain is vast and requires a lifetime to explore and master. Clarity and skill on this
perceptual dimension develops in all sentient creatures that have a body and perceive. Intentional
behavior, that is, the willed movement of a being, relies heavily on etheric dimension perceptual
development. Sensations of the world have a much clearer and obvious tie; sensations oriented inside
our body are mapped by our own private topography schema that identifies and begins the mapping of
the region attended to. The territory is not just of individual regions, but entire neighborhoods and
systems.

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

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

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

Some can imagine sounds better than images; some can stay focused on the astral dimension for
hours; others try to ignore, as if they are embarrassed by it. The capacity to create and transform
“images” at will is a root intelligence. Many children are encouraged not to pay attention to the astral
dimension like it does really exist. Yet they spend most of each day immersed in its attachment.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

An attitude is a tendency of conceptual orientation adopted in reaction to the beholding of a

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

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

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

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

Volitional Operations

Intention “seems” to have the opportunity to influence mental objects. Intention is the desire to
influence destiny and is the willed to become. The volitional operations are those willed functions that
act on mental objects. Experience, as the field of awareness over time, includes the power to induce
transformation of the objects experienced. Will is the power to influence a change. The volitional
operations are the functions that we use to control our experience and manifest.

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

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

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

Manifestation also has hindering forces that negate the graceful expression of our intention.
Factors such: as ignorance, misdirected desires and other self-defeatingnesses, cognitive distortions,
environmental and social impedances and synchronistic misfortune. The direction of the intention is
oriented by the egoic basis. The egoic orientation is like a locally Euclidean geometry imposed upon a
much more complex, non Euclidean surface. The orientation includes a positive direction (more
experiential fulfillment, less suffering). The egoic orientation is the frame of reference based on the
preferred conditioned value and meaning matrices. These would be the apparent eigenvectors and
eigenvalues because it is based on the apparent orientation of the egoic matrices. Because the egoic
frame of reference is locally valuable to steer the karma, we use this orientation all the time. We rudder
the momentum given our momentary perceived options in the current of experience. Our intention is
the effort to induce a change in the the vectoral direction of our karma and other experiential influences
and can be conceived as the dot product of our momentum of the current with the force of our intention.
 The dharmic orientation may be quite different than the egoically based karmic frame.
Remember that karma is the inertia occurring in experience by the attachments of awareness to the
projected apparent egoic coordinates of good and bad, right and wrong. The egoic coordinates are the
attachments to preconceived notions that we have previousely willed into cultivation. They are learnings
as well as our biases. They are also based on the locally “Euclidean” egoic frames. The egoic frames,
although preferred, are the conditions by which we evaluate the world. This is why we could call the
egoic matrices conditioned, since this is a conditioning of our experience to transform awareness in a
certain way. These egoic schema function to orient the person to a preconceived frame of evaluation as
objects are comprehended. Awareness attaches to (is conditioned by) egoic orientation frames that
perceives, discriminates, identifies, represents, relates, categorizes, conceptualizes, and transforms, and
intends in a certain way. This certain way is the main determinant of the karmic vector.

What we conceive as the “right way” for us is not necessarily at all, a “good” way. If we attach
our awareness to the egoic matrices and schemas, then we tend towards intending in schematic like
ways. These egoic schemata are our traits of personality. Traits that lead to fulfillment can be called
“virtues”, those that add to our burden, “vices”. Traits are the patterns of operations that we apply to our
experiential options and are conditioned into our way. What we might momentarily choose as valuable,
may become detrimental. This may be because of the syncronicity of fate, or because our skill of
manifestation is less than strong and wise; it may also be because we justified our choice to fit our
desires which apparently seemed so valuable at the time. This “apparent seeming” is partly from the
fuzziness, partly from our incapacity, partly from our choosing to see things in a certain way. The egoic
way is the apparently preferred way given our local frame (vector-normed attachments) at the time. The
karma is the projection of this apparent seeming.

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

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

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

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

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

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

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

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

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

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

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

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

Each of have a certain “integrity quotient” which is a measure of our karma to align with our
dharma. Similar to The Q-factor in physics that measures the integrity of the resonance, the integrity
quotient is the measure of fundamental resonance of a being with (their truly characteristic way and
graceful expression) as compared to their conditioned momentary momentum. This integrity quotient is
a measure that describes the ability of a being to discriminate and evaluate experiential events accurately
and creatively, creating valuable and meaningful expressions. Integrity is the actual sweetness of a
being’s life compared with their true creative potential.

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

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

The early dispositional buddhic tendencies can be conditioned by encouragement and

discouragement. Most beings are encouraged to attach their standards of true with extrinsic conceptual
rules, laws, and principles. This conditioned encouragement to attach to an extrinsic projection of
orientation and metric can atrophy the buddhic functions into a conditioned response. The buddhic
functions are the very discrimination of the ways of orienting and attaching to the conceived orientation,
and the momentary judgment whether it is oriented correctly. The discrimination is the looking this way
or that, like this or that.
 The buddhi does not just discriminate, it also integrates, that is, synthesizes the particular
object with the experiential context. Every region of awareness is momentarily contextualized by the
perceived contiguity of time and space as well as the associated memories of experiential duration and
extension presented to awareness projected on that object. The buddhic schema includes the experiential
urge to sort for coherency. The buddhi schema of discrimination/analysis, integration/synthesis sets the
fundamental overtone for the identification, relation and utility schema that evaluates each object
presented to it. A being has the ability to discriminate between an object it the characteristic metrics
imposed upon the object, but most of us maintain the karmic stubbornness to identify objects in certain
characteristic egoically induced ways. So continues the identification process that deludes sentient
beings to believe that objects themselves are fulfilling, rather than the experience of the subjects who
experiences them.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The dynamics of experience is the study of the forces that change experiential objects as they
interact with the field of awareness over time. Awareness has three fundamental aspects, namely
existence, sentiency (luminosity) and quality. Awareness implies a subject who exists, who is aware;
Awareness implies the potential to behold the qualities of objects; Awareness implies the potential for
meaning and value. Although existence is possible without awareness, experience is not. The
experience of objects and their properties requires a subject who is aware. Experiential dynamics is the
study of how objects influence the field tendencies of awareness over time.
In review, objects have input onto the field of awareness primarily through the following
experiential dimensions:
Form: That which has physical substance
Perception: That which is perceived
Conception: That which is conceived
Comprehension: That which is comprehended
Volition: That which is intended
Objects influence the fields of awareness based on the characteristics of the objects and the
characteristics of the field tendencies of awareness. Although each object has intrinsic properties a priori
experience, we will consider only those properties that are experienced, and thus consider the intrinsic
properties of experiential objects, a posteriori awareness. That is, from this experiential frame,
experiential objects only exist and have characteristics if they are on the field of awareness. Awareness
has various levels of luminosity and the object has potentially perceivable qualities; together the field
tendencies of awareness and the characteristics of the objects determine the “weight” of the object.
This “weight” is the force of influence of the aware characteristics of the object (qualia) in the
field tendencies of awareness (karma). The field tendencies of awareness “impulse” the accommodation
or assimilation or avoidance or neutrality of the object, potentially changing the inertial path of the
object in the field of awareness. The inertial mass of an experiential object is a measure of its identity
qualia and associated matices of transformation. This is a projected comprehension as we recognize
objects that are “similar” in identity to the current object. We are aware of objects through the filter of
the field tendencies of awareness. This skews the perception of the object from the onset of
identification. The “mass” of an experiential object is a measure of its potential to influence awareness
in a particular way. The experiential mass of an object is qualitatively vectoral because it implies a
potential force of change in a particular qualitative direction. A mass is an aggregate of qualities and
attracts our attention.
Because the experiential frame is always from the point of view of the subject who is aware, the
experience mass and weight of an object is perceived as the same. Awareness is perceptually
“immediately” warped by the mass (qualia) of the object because of the projective overlay of the karmic
(learned) field tendencies of awareness. Each fundamental dimension of awareness has many sub-
dimensions, that each add “weight” to the object. The object is considered within the spatio-temporal
context of the moments leading to the present, as well as the “remembered” karmic relation to that
identified object, and the hopes and considerations of a future. The object can then “trigger” a pattern of
reaction. These schemata can be intrinsic to the object itself or imposed by the field tendencies of
awareness to impulse the object as such. These influence the further moments of perception and
awareness and implication.
The “person” is the subject who is aware and is the sum total of all past experiences plus the
potential field tendencies influencing the moment. From the experiential frame, this subject is “me”: that
which the field of awareness identifies as the identity of the subject who is aware. This “me” will be
called the “ego”: the identity matrix of the field of awareness. The egoic matrices are the preferred
characteristics that ego projects onto objects as they are identified. The egoic matrices are the standard
identity matrices by which we identify objects and the characteristic response patterns-schema-which
ensue following the identity. The qualia are the discriminated field-state parameters that define the
values and meanings of the objects and the schemata are the characteristic transformations (rules) for the
objects.
The subject of awareness (ego) will be considered the (0,0,0) point of the coordinate system
bases of the vector space of experience. Objects move towards or away from “me”. Objects are
valuable or meaningful to or from “me”. Objects have weight because of “me”. “I” am attracted to or
away from the object because the object is attractive to “me”. The awareness is the monitor of the state
parameters and sets the “reference points” to which we feed-forward and feedback control onto our
experience. The ego is the identity of these reference points, setting the standard bases for the fields of
awareness.
Objects on the field of awareness are vast and plentiful. Most objects are groups of objects
within a context of other objects. The context of objects include a spatial field, a temporal-sequence
field and a karmic field tendencies of meaning and value. Context is the mapping of objects in relation
to other objects within a topological boundary. These contexts are dimension specific, although each
dimension have contextual relation to the other dimensions. Experiential objects can be morphed from
one dimension to the next through imagination. Perceptions of sensations are different, though related to
concepts, insights and intention. Each dimension hopes for a clean isomorphic (affine) contextual
translation into the other dimensions, but the translation is characteristically skewed by the reflections,
refractions, projections and translucencies karmically imposed onto the perception, which is already a
skewed sensation. This and so much more influence the objects we are aware.
Experiential isomorphism is the clean one to one correspondence of an object mapped from one
space of awareness to another, keeping the relationships of its identity the same. An object we perceive
for example, we hopefully accurately correlate to our conception and representation of the object. An
experiential isomorphism is the congruence of an object when considered from another experiential
dimension. Object permanence, for example, requires an isomorphism with a perceived physical object
to the conceptual and volitional dimensions if that object would happen to go out of view. Experiential
isomorphism is necessary in language, movies, thought, as we morph a congruent remapping of the
object from one dimension to another. Isomorphism equivalates a meaning and value available into
abstract congruences.
The main contexts of awareness are the current field states of awareness, sub-consciousness, the
body and the world. The parameters of the states of awareness develop an equilibrium field state. The
equilibrium is based on many factors (which we will spend much of the rest of this treatise discussing),
but is fundamentally qualitatively based on what is valuable and what is not valuable. This polarity sets
the primary basis for the qualitative matrices that define experiential vectors. Each object has a certain
amount of this quale and that, and transforms characteristically like this or that; experientially each
object is considered as valued as such. The object is appreciated and transformed. The dynamics of
experience is based on the fundamental polarity of more value, less value from the frame of reference of
the egoic matrices. The eigenvector of these matrices set the qualitative bases for an object to be judged
as such. The eigenvalue is a measure of how much of the eigenvector is appreciated in the object. Even
and especially awareness itself, as an object of experience, is polarized into “more or less” valuable
experiences. Experience is considered as good or bad, somewhere in between, or indetermined.
An object is any bounded input into awareness. An object is contacted either actively or
passively and requires a potential for contact from both the object and the subject. The amount of
potential an object holds to qualitatively change the field of awareness will be called its “inductive
capacity”. Experience itself, must also have the capacity to appreciate the object; Our personal capacity
is our potential intelligence and is a primary impulsive force within experience to behold and express
quality. Our capacity is the qualitative weight of our egoic matrices—our learned knowledge (qualia)
and potential skills (schemata) to recognize and transform objects.
Objects can “induce” a change in our field or awareness and our field of awareness can induce a
change in an object. The willingness of an object to change our willingness to change is called its
“inductance” . Inductance is a measure of our intention to change our experiential field, as well as the
ability of an object to call forth a qualitative change in our experience. Inductance is a measure of the
strength of our willingness to recognize and be moved by a quality. Capacity is our ability to transform
that quality.
An object pulls or repels our attention like a charge. The force of the qualitative potential, like
voltage, is a measure for our “need” for an object. Desire is the name for the amount of tension that an
object creates to pull or repel our attention and describes a measure for our need for that object. Desire
can polarize as repulsion. Desire is the name for the pressure that moves attention to cling to (or avoid)
objects. Desire impulses the awareness to move into disequilibrium, by suggesting that the object can
fulfill or ruin experience. Desire is a measure of the objects “attraction” or “tension” into or out of our
field of awareness. Every object, then can be thought as an attractor or repellor based on the result of the
field state tendencies of awareness contacting that object and the egoic transformations ensuing.
Thus far the description of the dynamics of experience has been metaphorical. I have been
borrowing descriptors from physics and metaphorically abstracting them to experience. Mass, Voltage,
Inductance, Capacitance, Force, Equilibrium, etc., are the closest symbolic representation to the meaning
intended. Metaphor is human experience’s way of isomorphising congruences. We categorize by
distinction of classes. Awareness seems constantly looking for similarity and difference. These
qualitative distinctions and groupings form the matrices of experience. Metaphors are the mapping of
the meaning and values from one perspective to another. All models are metaphors. This model is no
different. Yet we should still seek to be precise in the equivalences we isomorphize. Our models should
accurately reflect the dynamics of our experience. This model encourages us to redefine words and
conceptions to be able to more accurately describe the dynamics of experience. Experience lends itself
to metaphor, since so much of it is one. To be especially precise, we must remember, that we are
referencing these terms from “physics” to experiential dynamics, not physical dynamics. Many
concepts from physics have experiential parallels. Stress and strain is a good example.
The difficulty in an “objective”, “scientific” study of experiential dynamics is the difficulty with
reliably quantifying quality. We do it all the time when we judge objects and it is this very opinion that
science tries to avoid. Any evaluation is a weighing of the amount of quality. Experiential
phenomenology relies on this evaluative description of the dynamics of experiential objects. We have
no other choice than rely on it, except to ignore it. The bias that necessarily comes from our own
perspectives creates a “Heisenberg Uncertainty Principle” of objectifying experiential dynamics. We can
never evaluate all the parameters of experience objectively, because we experience subjectively. We
cannot objectively probe into the subjective world like a needle entering a nucleus to get DNA. We can
most reliably study the dynamics of experience from the realm of experience. And experience, by
definition, is subjective and can only be an object subjectively. We can only experience experience by
experiencing it. There is not other direct way to objectively do so. Since our experience is
fundamentally biased by our evaluative standards, then we are doomed to a subjective bias. This bias
biases our models.
That should not stop us from the utility of our precious endeavor: to endeavor upon the wisdom
path. This is the true purpose of our endeavor; not just to accurately conceptualize an experiential
model, but to do so to encourage more skill in our ability to manifest better quality. Descriptive
phenomenology of experience is useful to point out the pitfalls and blessing that accompany experience.
We learn by seeking the similarity of patterns of operations that transform our experience qualitatively.
The dynamics of experience is a lot about learning: the correlating of a similarly identified object with
an accurate representation of that object and the application of a skillful schema to transform the object
in a representative way. Most importantly, we need to learn how to learn that which is important to
reliably manifest quality. Wisdom is the skillful manifestation of value and meaning. A wise model of
wise experience is the goal. Ignorant, foolish, stupid, clumsy, deceitful and stubborn models would be
avoided, except that each of us has a certain amount of skewing from these problems.
Each and every subject has their own field of awareness and is thus subject to its own
representative model. The experiences of different people do not need to necessarily be dynamically
similar. Different subjective fields may “obey” fundamentally different dynamical relations with objects.
It is easier to see this when comparing the different experiential field of a rabbit with a human or a worm.
Subjectively, we are just as distinct in our experiential fields amongst our human piers, as these other
species because we (at least I) experience my awareness as my own field with a distinctly separate
boundary. My experiential world is distinct from all others, and I suspect that this is the case with all
subjectively experiential realms, although I hope not. It’s lonely in here. For now, I experience the
boundary of my experience as distinct from others, like a galaxy light years from others.
That will not stop me from abstracting my experience into a model that describes the dynamics
of “my” experiential objects as if it might correlate with models other humans experience. It is like
abstracting weather patterns from the earth to weather patterns on other planets. There is no reason to
think that the atmosphere from one planet in one solar system is the same as a different planet in a
different solar system. That need not stop us from atmospheric modeling to help us understand different
atmospheres. By modeling experiential systems, we can further understand the similarities and
differences in the systems we study. Human experiential systems sure seem to have certain features in
common and have certain typical variations. This model seeks to describe these features.
The job of awareness seems to be a lot like the weatherman, to monitor the state of the
atmosphere. It is a big job to be a meteorologist for the world, but the awareness monitors the
atmospheric conditions of our being, evaluating the high and low pressure systems and their
consequences. Our body is quite the host to atmospheric system with moods constantly transforming the
field of awareness. The satellites monitor the weather and our awareness monitors the weather of our
being. We receive input on bodily and psychological states that we contextualize to the necessity.
Stronger patterns get more attention since they have the potential to be more disruptive.
The job of awareness is actually more like the pilot who must guide his way through the
atmosphere. The ego and its reference standards monitors the fields of awareness, identify the
concerning disruptive forces and seeks to actuate the flight path accordingly. The ego is an experiential
personification of the identity of awareness and represents the identification of awareness with the egoic
matrices. Awareness often confuses itself with the qualities that represent its identity. These qualities are
the egoic matrices of experience that identify the person. The “ego” is the representation of the identity
matrices that qualify the subject of experience. Awareness flies the vehicle using the egoic matrices as
the control reference points.
Some state parameters represent physical bodily functions. Some monitor moods and dreams
and thoughts and feelings. Some parameters are images, some are sounds, some are ideas. A major
function of awareness seems to be the monitoring of the parameters of the body, mind, and world to scan
for state disturbances. These disturbances could be “good” or “bad” or may have a strong or weak
impingement onto awareness. Much of the dynamics of experience is concerned with the monitoring
and feedback control of state parameters in the body, mind and world.
We experience the phase states of our being. Not all states of our being are available to our
awareness. Most phase states are automatically adjusted, but sometimes the body alarms the awareness
to do something to bring the body back into equilibrium. All people move to skillfully utilize the phase
state parameters to adjust the course of action through an experiential feedback mechanism. Hunger,
danger, cold, frustration, so many state parameters are available to awareness. Most of the time we ride
in semi-automatic, adjusting the environment or our body or mind to balance the disequilibrium.
Awareness is the receiver of the information and transmitter of the intention and (usually) sole custodian
of the egoic qualia and schemata (memories, skills and intentions). Awareness is the pilot of the ship,
privy to certain psychological, physical, ecological and social input that is processed and acted upon.
These inputs are the objects in our experiential space. We are the state controllers.
Our experiential space extends to the ends of our current awareness. The potential range of that
space goes to the end of all of our experience in the past, our imagination, memory, and the potential for
awareness in the future. Peering into a telescope lets us know that our awareness can go far; peering into
our imagination and dreams, lets us know that experiential space is vast. Space is the extension of a state
parameter in a particular way. The state parameter is an extension (magnitude--eigenvalue) of the qualia
(eigenvector) appreciated by awareness. The direction is from the awareness (0,0,0) to the object. The
object is the qualities appreciated and their transformations. The distance to that object is metriced by
the egoic norms that define the characteristic identity vector unit projected onto that object.
Mapping is a fundamental characteristic operation of awareness. The field of awareness is the
field of transformation. Objects often move and determine their dimensional extension in characteristic
ways. The way of the object depends on many parameters. Each of these parameters define its
characteristics. A most important characteristic is how one object relates to others. Awareness is
appreciated as topographical experiential mapping process that orients and relates objects in our space.
Our experience sees objects in immediate reference to a relational database of stored capacities.
Mapping is the topographical representation of our experience from one domain to another. These
domains depend on our attention. We must look in different places to appreciate different parameters.
This looking we call attention. This is the natural impulse to scan a series of regions and topographically
map the terrain into weighted relationship by overlaying parameter maps from one dimension in sync
with another.
Objects rest within a multidimensional terrain so to speak. This is easy to believe as we look out
at the landscape and see a cow. Our imagination also has a terrain upon which object are in context.
Sensations from our eyes are different than those from our ears or left thumb. Hearing has a terrain as
does seeing as does touch. Awareness has the ability to sync all these inputs together to recreate an n-
dimensional topographical “image” moving in real time. Seeing an object move in a different direction
than it sounds, confuses awareness to look, readjust, reconsider. Awareness can look in special spaces
and behold objects as they transform in that space. The vector space of awareness is the state parameters
that awareness is attended to. The dimensions of the states of awareness are the linearly independent
qualitative distinctions and their transformations as they span the field of awareness. Mapping allows
relationships between dependent and independent spaces. Mapping is the relationship.
Visual mapping is the most apparent and seemingly most accurately reflected. Few people
question the visual input and its topographical terrain. Yet even our visual input, the world as we see it,
is not the world as it is. Our input is our body’s recreation of the vision and our attention to appreciate
it. The objects in the visual input are no more real than a movie is real. The objects we appreciate in our
vision are the objects of our experience, but not the objects as they are in physical reality. Even though
tactile impression can be very convincing of the connection with the object, these are inputs onto the
field of awareness, not the object as it is. Putting on a pair of sunglasses or reading classes or gloves
changes the field of awareness and our input of the object. Awareness extrapolates the input and the
topographical relations and interpolates the details of that relationship. What we see is foggy, blurred, in
and out of focus, yet we extrapolated it into the world that we live in. Even when our vision is sharp, the
borders are obscured; we are so use to what we “see”, that we mistake it for that which we are seeing.
Experience is every movie director’s dream constantly taking poetic license to engross the audience into
suspending disbelief. We believe our experiential reality to be “Reality”.
The degree of correlation of our experience with Reality is called the truth of our insight. Since
“Reality” is knowable to us only through experiential input, subjective truth will be correlated with
experiential objects. Though experiential objects may not be “truly the object” we are perceiving, we
use this suspended disbelief to live in the world. The only objects that we can know as true, are the
objects of awareness itself. By being in a state of awareness, aware of our awareness, being mindful, is
the only chance of truth, because then the subject is the object of its own being. Simply being aware of
awareness is a truth (correlation of the awareness of the object with the reality of that object). The rest
is speculation, the paintbrush of interpolation.
Speculation is a worthy tool given the alternative. To live in the world, we must existentially
reckon with not knowing the “Truth of the Reality” which is beyond our awareness, the perceptions of
our truth. Luckily, we can cultivate a degree of correlation that meets the utility goal of at least survival.
Humans can become excellent at speculation and we can also be clumsy and down right feeble at it. But
this is the job of every pilot as they fly that vehicle into uncharted territory. We need put our feet
forward even in the dark. The alternative is not to move or to move completely reflexively; that is
usually disastrous.
With this review and introduction into the dynamics of experience, let us continue by identifying
the fundamental experiential forces and their effects on our awareness. One such force is the force that
impels experience to sequentially move forward. Time is the name for the induction of one moment into
another. Moments in the moment seem to seemlessly flow into next moment. Awareness seems
continuous. Memory allows us to reconceive the interval of moments into an event. An event is a series
of moments that is experientially continuous within a time interval. Awareness has the capacity to
symbolically represent an event by a memory of the event. Memories are a symbolic experiential
representation of an event, like a virtual thumbnail image/movie of the event.
Memories add virtual tags representing the experience of past events. An event is a series of
experiential state parameters changing over time. The state parameters are the regions of qualia and their
associative schema to which awareness attends. The memories can be an image, a sound, a “feeling”, a
sense of appropriateness etc. within a context transforming over time. These memories can be further
tagged by words-linguistic symbols-- and used in linguistic logic relations put forth on the field of
awareness.
Memory does not need to go through attentive awareness to be able to be remembered.
Sensations can, sub-contact to perception, allow us to remember events. The greater the attention, the
stronger the memory. As memory is made of memories or our experience, memories are referenced by
the spaces in which awareness was dwelling at that time. Our memories include a multi-dimensional
quality that includes, for example, our memory of the perceptions, but also the conceptions,
comprehensions, and volitions. Memory is multi-dimensional and can be cued by objects in dimensions
that we currently dwell.
Memories can be vivid and clear, like a movie, or they can be blurry and more conceptual. All
memory fades over time and this depends on many factors. If we try to remember something, we are
often more successful. Rehearsing and repetition and reconsideration are powerful memory tools used
by awareness. Stronger experiences tend to have the potential to be remembered stronger. Familiarity
and contrast allow for stronger memories. We also have the ability to “search” through our memory
stores for corresponding possibilities of memories.
Perceptions have an immediate memory that seems part of our hardware, where the perception
perseverates for a few moments. This “RAM” memory allows objects to remain in the present moment
of our awareness. Perceptions then are, willingly and not, stored in a short term memory. Through
various techniques, we amplify the memory, and they may or may not stick in our long-term memory.
We have some choice in our memories, but not full choice. Many memories are lost or irretrievable no
madder how hard we search; some are repressed. Some memories require contextual cues to be
remembered and some just float right into awareness; some are called forth and some are not. All
memories are not a truthful image of what happened, but of our own experience of what happened, now
interpreted by our current phase states and resources. Memory allows for qualities to remain in our
awareness. Memories accompany every input onto our awareness, either explicitly by being consciously
remembered, or implicitly by the force of that memory influencing our present state.
There is a tremendous amount of input onto the field of awareness. Even our own talking to
ourselves is an input onto the field of awareness. At times, a very loud and persistent input. One major
function schema of awareness is to scan, search and sort through the input for meaningful relationship.
Objects immediately cause a reaction onto awareness, but some more urgently than another. The nature
of awareness is to search for relationship; to seek a weighted context in time and space and value and
meaning. Awareness attends to opportunities presented it and implicates that which it identifies.
Awareness pursues the fields available to it.
Identification is a primary function of awareness. Perception induces recognition; recognition
induces identification. Identification induces categorization, classification and characteristic expectation
schemata onto objects. Awareness compares the object to congruent memories categorizing the object
into characteristic qualities and transformations. Classes are groups of objects with similar
characteristics. The identity class of the group represents the differentiating features (qualia) that make
this group distinct yet also related to other groups in characteristic ways. The identity of a group is that
which defines the distinction into a boundary of a unity. That becomes the vector unit norm for that
particular quality. All equivalent vectors will be judged by this identity-normed matrix. The identity
matrix is the unique relationship of awareness state parameters that defines an object into a class. This
identity class is often represented by a linguistic symbol we call the “name” of the object.
Awareness has many capacities to group characteristics. Any actual or potential qualia can be
named, and groups of qualia often make a new group with a differentiated name and identity. Relating ,
associating, categorizing are major searching schemata that awareness utilizes in the pursuit of value and
meaning of the information presented. Awareness will scan and watch an object/event to confirm or re-
group an object’s identity, Awareness uses the memory of the identity matrices as a control reference.
Over time, awareness consolidates the object into the most believable identity matrix. The believability
is proportional to the further congruence of similarity of qualia and schemata.
Every person seems to develop his/her own unique identification schemata, but humans are
clearly distinct in our schemata as compared to other animals that learn. Within humans, there seem to
be different types of intelligence. Intelligence is the ability to transform inputs on the field of awareness
into even better outputs. The differences of intelligence is based on the primary schematic tendencies by
which awareness attends, the attending, recognition, identification, expectation and implication
processes. The dynamics of objects on the field of awareness is enmeshed with the truth and delusion
that fault these transformational tendencies.
A reaction schema is a characteristic pattern of response to an identity. The overtone of the
qualitative state tendencies is called the disposition. If the response tendency is emotionally reactive,
then we call the schema a temperament. If we reflexively respond to an identity with a characteristic
schema, we call it a habit—the tendency to a similar response, given a similar stimulus. If we cultivate a
preferred path of respond, we call it a trait. It the trait leads to harmonious outcomes, we call the trait a
virtue; negatively disturbing traits we call vices. A thema is the characteristic pattern of state tendency
created by the trait tendencies. The reaction schema breeds either good, bad or neutral karma. Our
response to the contact with the impression further impulses a disturbance on the equilibrium.
Learning schemata are characteristic patterns of acquiring information about objects or events or
the performing of an intended task. Learning is how we identify and contextualize, categorize, relate,
implicate and transform our experience. Our capacity is the volume of what we have learned. The
learning conditions our karma into characteristic patterns. What we learn is determined by how we
learn. How we learn is based on the characteristic reaction and learning schemata finding
encouragement in the world. Learning involves remembering conceptual relations and creating skillful
transformations.
Some persons attend primarily to the visual inputs; others to auditory, kinesthetic, linguistic or
imaginative inputs. Awareness depends on the field it beholds. Objects are appreciated based on the
state parameters attended and the impulsive tendencies of reaction. Some people dwell in one field with
more stability than another. People tend to use the schema that they are most familiar. Familiarity
creates an equilibrium, which may or may not be healthy or “good”. Many a neurotic trait creates a
familiar neurotic equilibrium that stabilizes our field, as dysfunctional and unhealthy as it may be.
Using learning styles uncomfortable to a student’s experience is familiar in schools today. Few
schools comfortably encourage the unique intellectual traits of the student. Most schools present a body
of facts and expect the student to recall them in a similar way that they were presented. Many learning
styles are ignored, repressed, punished, ridiculed and resented. But these learning styles exist and will
persist because they are the learning styles that the student has available. When we are learning, we
must tolerate the frustration of not knowing how to learn. A great teacher’s job is to encourage both the
innate characteristic schemata of the student, as well as help them to deal with the frustration of learning
new ways. The greatest learners are the ones who tolerate the not knowing by further encouraging the
drive to know more. The momentum of all these “learning styles and knowledge (schema and qualia)”
of the person bears weight in the moment as the karmic impact onto the field tendencies. This affects
the dynamics of this object attending to by the aware being.
The object/event can have a neutral movement of our attention, or a repulsive or attractive
tension. The object moves closer or further away to the time-space frame of awareness. After further
identification, contextualization, association, evaluation and reconsideration based on the observed
behavior of the object, the object is wanted or not. This feedback control adjustment continues in
realtime as the object comes or goes –or is pursued or avoided. Desire is a measure of the voltage
differential between want and don’t have. Every object has a certain amount of impedance to its
fulfillment. This is the objects resistance. The resonant equilibrium of awareness is influenced by the
tension –force- stress--of the desire that objects create on the field of awareness. The equilibrium
disturbance is related to the weight of the object --intrinsic qualia and schemata in relation to the desire
for the object, and the impedance and conductive factors involved with that object, the capacity of the
object to actually fulfill the desire, and the intention --inductance-- of the person in relation to this object.
Each of these factors elucidate the dynamics of object on experiential state and control parameters .
A need is the tension in awareness induced by an object of desire. The weight of the object is a
measure of its ability to deform experiential space. The tension of this deformation is proportion to the
mass of the object and the “deformability” of the state of awareness. A state of awareness has a certain
amount of elasticity—ability to go back into the pre-deformed state; and plasticity, the tendency to
remain deformed after a deformation. And just as in material science, there is a fracture point that
shatters experience. The deformation is about the passions of living; the fracture is about our
pathology. Each of our states of awareness has a karmic constant of deformability and plasticity and
fracture. As stress is applied to our awareness, our being strains. This deformation is the perturbation of
change onto consciousness. We do stress and strain, we experience perturbations on our fields of
awareness; and we adjust and move forward like a musician tuning our way towards the currents of the
stability of the resonant field. Awareness seeks stability as objects of desire pertubates our field and we
tune them in and out.
There are many categories of needs, because we have the capacity to have the desire for the
needs. Needs exist because we need them. They set a qualitative direction to the field vector
surrounding that object. Each dimension of our awareness has appreciable needs. These needs are
categorisable into the following classes of “primary needs”.
 Primary Needs

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

Tissue Needs
temperature regulation, exercise, sleep

The need to have more

The need for familiarity

The need to be better

Egoic Needs
The need to be remembered and have a legacy

The need to be appreciated and wanted

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

The need to survive in the world

Defensive Needs
The need for security

Curiosity-wonder The need for meaning

Achievement Needs
Mastery-elation The need to manifest skillfully

The need to feel the intimacy and support of others

Affection
The need to feel included

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

The need to appreciate the skills and blessings of others

Respect
And to be appreciated by others.

The need to feel good

Emotional Needs The need to feel the range of emotions

The need to feel comfortable

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

The needs to comprehend

Intellectual Needs
The need to believe
 The need to be aware

The needs to be at peace

Spiritual Needs
The need for eternal life

The need to be fulfilled

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

Values Essential to Happiness

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

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

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

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

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

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

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

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

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

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

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

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

Adapted from Bertocci, Peter, Personality and the Good.

The goal of learning is to gain the knowledge and skill necessary to meet ones needs and pursue
the experience and expression of value. The successful cultivation of quality in ones experience is called
happiness. Wisdom is the skill in dealing with our desires and manifesting happiness (qualitative
fulfillment). Learning conditions our reactions to identified objects. The patterns we develop occur at
many levels, perceptually, conceptually, intuitively, volitionally, these patterns are the schema that
characteristically transform the objects of our experience. Before exploring the textures of these
patterns, let us focus on the dynamics of each of these major orthogonal dimensions starting with
perception.
Perception is the awareness of a sensation. Sensation is a piece of information presented to
awareness from the outside world or body. Those perceptions that include objects reflecting an object
existing in the world, will be call extraceptions. Those perceptions that are originated within the
boundary of the person’s body/mind will be call intraceptions. The source of objects of extraceptions are
sensations of the physical universe; the source of objects of intraceptions are the physical, the etheric
and astral dimensions. These dimensions are often referred to as “bodies” because they represent a space
that awareness exists within and transforms. The physical body seems like an obvious enough to be
called a body; but our perceptions of our bodily sensations, feelings and imaginings though vast seems
contained within a space that we call “me”—the person.
The etheric body is the bounded space of our awareness of our bodily intraceptions. Our
awareness travels through these spaces and monitors the state parameters. Each person creates a
topographical map of the etheric body that represents the relational mapping of that space occupied by
awareness. In our early days, we dwell in these more physical regions primarily. Genetic-social
conditioning primarily determines the reflexive temperamental response patterns that an infant develops
in response to perceptual stimuli. The objects of perception disturb the field of infant awareness. An
infant’s reactions to the stimuli create a reaction in the social milieu that condition the infant in attempt
to help this creature meet its needs. The infant pursues the direct fulfillment of desire and encounters
obstacles. Thus the long life of learning how to control our output parameters (actuators).
In the earliest days of infancy, the infant completely confuses their perceptions for the object as
it seems. The objects of perception are the immanent data of the field of awareness. The objects ceases
to exist beyond the perception of the object. Over time, the memory of “similar” objects/events cue
awareness to a functional clustering of perceptual values associated with identity of value and meaning.
This tags the object on the field of awareness with a potential value transforming the field of awareness
to accommodation, assimilation, rejection or avoidance. Further feedback from the object and its
context further the transformation.
The earliest perceptions begin in the womb and do not have much to do with desire because the
field states are in a more comfortable equilibrium. The volitional apparatus is minimal; yet the sensory
perceptual apparatus begins quite early in embryonic development. The ears and eyes and skin and
tongue and vestibular systems are up and running, albeit primitively, early on. The states are seemingly
more “vegetative”, that is non-mobile , non-conceptual. The reactions are purely reflexive. We all seem
to forget the early moments of sentiency. If the memory schemas are not formed yet, then the moment
remains lost from the archives. As sentiency develops, we recognize the similarity and differences of
the objects of our perceptions. Objects get implication and thus starts the process of need. The karmic
repercussions begin. The karma brews the field characteristics of the abstracted objects.
The abstraction is useful to deal with the “object permanence” issue. Infants have to learn some
form of abstraction to believe in the possibility for the object to continue to exist or transform beyond
this moment. The field of awareness is influenced by the physical properties of the perceived objects.
Abstraction is necessary for implication beyond reflexive response. Some sense of the past correlation
of congruence must be represented to consciousness for purposeful response. These help awareness to
pursue an homeostasis. The early perceptions represent alarm conditions encouraging the awareness to
instigate a change. Not all sensations require a reflexive response. Abstraction allows the person to
consider and respond beyond the immediate reflex.
 Long before abstraction begins, vegetative sensation occurs. The body reacts to sensory input
with reflexive response. The sensory signal conditioning and homeostatic feedback control mechanisms
are automated and subconscious. With sentiency develops the capacity to be aware and transformative.
These vegetative automation schemata continue until death and maintain the majority of control of the
homeostasis of the physical terrain. Sensory state parameters signal an alarm onto awareness that
suggests, by impulse, the desire for a object to fulfill a homeostatic need. The earliest perceptions are
intraceptions, awareness of physiological inputs.
Infants seem acutely aware of their bowels system. Their lips and tongue are very sensitive, as is
their skin for sensitive touch, warmth and cold, sharpness and pressure. Infants have a sense of
movement in 3-d space. Extraception of sounds and sights at first seem confusing and unrecognized.
The nine months in the womb tuned awareness primarily in the intraceptive terrain. Birth orients the
being to consider the input from beyond its own boundaries.
Life experience brings familiarity. Familiarity is necessary to allow awareness a hope of
equilibrium. Familiarity is state of habituation that accompanies an event deemed similar to previous
congruent events. These events can include internal physiological experiences, people, environmental
influences, and objects presenting themselves. Events and reaction to events add to further create
reaction to events. Early human life and mature human life is fundamentally differentiated by the ability
to expand our boundaries of familiarity beyond the immediate here now and to effectively transform
unfamiliar events. We spend our early life attempting to become familiar, and our later life going beyond
it.
Extraceptions can be more easily be metriced by the physical metrics we use. This color is blue,
actually turquoise; this is six inches; this is one pound. But extraceptions need not be metriced solely by
external relative measurement that we agree as standard. They are usually metriced to our egoic identity
matrices. Even a pound could be referenced by a stick of butter; turquoise is the color of that stone I
have on my belt; six inches is the distance from the tip of my pinky to the tip of my thumb with my hand
open.
Perceptual metrics are immediately contextualized by the scene surrounding them. A scene is
the spatio-temporal relationships of objects contextualizing an event. The dynamics of extraceived
objects are primarily determined by the physical characteristics of those objects. The inherent physical
properties of an object will be the experiential “inertial mass” of that object. The weight is the force of
that mass contexted within the field tendencies of awareness after contacted and evaluated by the
perceiver. In physics, mass is defined as the amount of substance that a object has. In awareness, mass
is the amount of quality an object as. Substance is a perceived quality, as is heaviness, density etc. The
experiential weight is the curvature of our experiential field accommodating the experiential mass.
The course of physical objects is determined by physical transformations. These are the so-
called “Laws of Nature”. They primarily determine the dynamics of matter moving in time and space.
We perceive turquoise because of the color of the stone and the light reflecting from it. We also perceive
it because of the eyes, and nerves and brain, and the awareness of such. Experiential dynamics thus
refracts the physics of the world into our awareness of them. Intention can use these physical
parameters in its favor. These “laws” are the possibility for familiarity with the physical world. Physical
reality is a terrain of characteristic transformation. We typically use the world as the primary source of
metric and accept the physics of objects as objectively “true”. A meter is a meter, we believe, beyond
our experience, because it exists as a meter in the world. Our experience of a meter is an experiential
meter and can be an experiential metric. Most of our measurement is a worthy estimate and works
amazingly well.
Visual perception is a 3-dimensional field bright and clearer to our front, and darker from our
back. The sides are blurred and pick up motion better. The center front is the clearest focus. All of our
eyes are blurred in some way, distorting the light reflected off the objects perceived. Any step of the way
can be a cause of further refraction. Smoke the air, dry eyes, cataracts, myopia, distracted attention, etc.
can lend to the distortion. Even the clearest transparent focus on the qualities perceived does not mean
that we “know” that object. Recognition, identity, representation, relation also do not mean that we
“know” that object. We know the characteristics perceived, reflected of the object and their
transformations. We know only the objects as presented on our screen of consciousness, not the objects
in themselves.
As we become familiar with a class of objects, then we recognize the characteristic pattern
similarity and we expect congruence with our isomorphism. A class of objects can be, for example, the
trail one frequents. A preconceived map of expectations line our perceptions, superimposed on the
terrain. As humans, we rely on the symbolic meaning of objects and line our existence with
representational features. We can for example, recognize a rock mound signaling us to turn onto the trail
marked with this symbol if we want to visit our friend who live down there. So much of our objects and
events symbolize a meaning. The object actually is a representative of the meaning we culturally agree
to be characteristic of similar objects. An object we call a banana may symbolize the flavor of a
smoothie a vender on the trail is offering to sell. We go on the trail pointing our perceptions to search for
meaning,
 Human use of objects is symbolic for our intentions. Movement and actions are often
purposeful. We may not be fully skilled in manifesting our intention, but we try. The development of
personality is the development of the pursuit of skillful manifestation. Objects not only contain intrinsic
substantive characteristics, we often also symbolic meaning. The objects often represent the intention of
prime mover of that object. The ball thrown in my direction could be symbolic for the potential win or
loss of the ballgame, and a pitcher’s intention to strike me out. It could contain vast implication
depending my response. Physicist do not need to consider the force of intention behind the motion of the
ball, but an experiential human does. Perceived potential intention is a dynamic quality that often
accompanies a extraception. A dollar bill has a perceived weighted metric that is quite different than the
physical weight of the object.
We use different sensory perceptions to identify characteristic properties of the object and watch
its transformation over time. We aim our senses and gauge the sites against expectations. Some
perceiving is an information gathering schema; some perceiving is passive; some is haphazard, some is
directed; All perceptions are in part synchronistic. Synchronicity is the recognition of the
meaning/implication that this particular object entered into our field of awareness. It is all the dynamics
involved in perceiving the qualitative impact of the object to the here, now. These dynamics may include
the physical parameters, the karmic field tendencies, as well as the intentions motivating its change to be
here. Even the forces behind physical objects can include the intended change of course to guide it here.
Synchronicity is a measure of the grace of the universe’s manifestation available to our manifestation at a
particular time and place.
Experiential dynamics must include the potential parameters for symbolic representation
skewing our very extraceptions to appreciate the value of an object. Objects represent potentials,
potentials of some values or meanings. Context, hope, expectation, and so many other forces influence
our very perceptions of worldly objects. Objects change their course for many reasons other than other
object’s momentum. Some objects are moved by intrinsic motivations. We are such objects.
Our visual extraceptions automatically functionally cluster objects into their potentials
boundaries of meaning and context. We can intend further change into these extraceptions by projecting
possibilities of identity, conceptualization, and transformation. The present moment is tarnished by the
preceding and the expected future moments and the projections of meanings that define the boundaries
and range of the objects we perceive.
The physical properties of light and object itself determine the primary characteristics of the
experience of visual perceptions. Light has color, brightness, contrast, hue, saturation, translucency.
Objects reflect texture, sharpness, dimensionality, context. Perception of light also includes our eye’s
focus and processing of the light and the brain’s magical transformation. Perception also requires the
attention and intention of awareness.
Cameras teach us that our visual extraceptions are somewhat accurately reflective of the world.
They also teach us that our eyes are also dependent on our lenses, and retinas and corneas and nerves.
Different cameras take pictures with different visual interpretation of the picture. Our eyes most
certainly do the same. By social convention we agree that our perceptions are similar. Even over a
lifetime, our visual abilities change. Different eye “diseases” cause further changes in our perception. A
scratch on our sunglasses further change our perception. Somehow we still see the world and identify
objects.
“Somehow” represents all the neurological dynamics required to bring the object into our visual
awareness, plus our experience of it. There is no experiential object without awareness of it; there is
also no experiential object without the a priori dynamics. Extraceptive ( and perhaps intraceptive)
experiences seem to require a body to be conscious. Most of our perceptions flow into our awareness
pre-filtered by our brain and body. Much of our perception is minimally conscious awaiting the
weighted attention of our focus.
Extraceptive objects have a spatiotemporal context, size and magnification, shape, visual texture,
proximity, and transformative characteristics. They are framed by our visual orientation. There are
visual front and back, sides, up and down, towards, away--prepositional schemata. There are adjacency,
clustering, and boundary defining--situational and contextual perception schemata. These schemata are
semi-automatic based on our field tendencies (karma), neurology, the calling from the object, and our
intention. The visual coordinate system is based on our perception of the world from our eyes. “Up” is
above our eyes; “Below” is below our eyes. The eyes set the (0,0,0) point of the bases of the visual
vector space. We tend to see in 3-D. The direction of the vectors are from our eyes to the object.
The visual perceptual properties of the objects that occupy the space are categorized by the name
of the object (identity), the words used describe the object: the prepositions, adjectives and adverbs used
to qualify that object, and the verbs that transform the object. These are the linguistic symbols for the
conceptual representations and transformations of the object moving in our visual field of awareness.
The dictionary is full of words that describe the qualities of objects in our visual awareness. Each word
represents a focus of distinction of awareness. These words are the numbers –qualitatively weighted
symbols—that make up the matrices of our visual perceptions. Blue plus yellow = ? Past experience
tells us that the answer is “Green”. Semantics is the mathematics of experience.
 Exactly “how” we distinguish things visually will partly be left to the cognitive neuroscientists.
Experientially, we distinguish by “looking”. We look at objects and focus in and discriminate
differences and similarities as the object moves and changes—experiential differentiation and
integration. Experience gains the ability to differentiate and integrate objects through time. We can, for
instance, watch a car drive by and estimate its velocity and acceleration. We can tell how fast we are
moving in relation to other objects. We can estimate the integral curve path of a car moving forward.
I am not suggesting that awareness does the math. Somehow, the math is done and awareness
reads the answer. We can direct consciousness to a certain tool, like calculation, and we can “calculate”;
this is based on our capacity and our intention. Even when we add, we might say to ourselves, “two plus
two equals”; the answer “four” must “pop” into our mind. We can look for the answer, induce a
cognitive or physical tool, but experientially, awareness is “given” the object we call the answer.
Visually, we differentiate and integrate objects based on our field tendencies. Our capacities
determine the potential directions in which our consciousness tends to go. Some painters are especially
talented in showing their mastery of visual differentiation and integration. Painting is an example of an
art that manifests the qualities of visual awareness. A painter recreates visual perceptions by exploiting
the perceptual features of the objects and symbolically transforms them into meaning. A painter
preconceives and creates the visual manifestation—this is an integration process. Manifestation is the
integration of the force of intention through the space of our experience. Art is a qualitative expression
of work (integration of force through a distance).
Movies are another example of a visual integration. By watching objects moving through time
and space on the screen, meaning is transferred. Movies have the opportunity to tie other experiential
modalities, like sound, to transmit meaning. The movie director relies on the symbolic meaning of the
visual and auditory cues presented to the audience. The plot defines thema of the movie—the qualitative
integration of the objects moving on the screen. Likewise, our experience develops thema—a qualitative
pattern of impulse potentials through time/space. Our themata reflect the plots of our life manifestation
over an integral of time. A movie director uses these themas as a symbolic transmission. Our
conceptualization of plots of a movie requires the capability for visual and conceptual integration.
Non-conceptual, visual integration occurs in human perception. When we prepare to catch a
ball, we visually calculate the movement of a ball through time and space and predict the potential
integral curves for the ball to proceed. We pursue the ball accordingly and feedback-control our
behavior with further information about the ball’s path. Our awareness has the ability to project a
readjusting metric system onto that ball’s integral curve path and adjust our pursuit. Catching a football
requires this visual integration process.
The extent of visual differentiation in human experience is vast. The resolution of our visual
differentiation is precise. Any qualitative distinction of a visual space is a differentiation schema. We
develop many different types of differentiation schema. These determine the “differential equations” of
objects on our fields of awareness. The visual field offers many opportunities for differentiation of
objects through experiential time and space. Different qualitative visual parameters can be distinguished
and compared to each other. We can watch objects move, and describe its properties and how these
properties relate and are differentiated from other objects. This is a partial differential calculus built into
our visual perceptions.
We can, for example, develop a visual skill of watching a pendulum, like a swing, and know
precisely when and where to add a precise force to the object on that swing so as to keep it in resonance.
We can watch swing and predict the vector dynamics of the system at a precise moment. We can predict
the direction and speed and momentum at a precise moment based solely on visual cues. We adjust our
behavior accordingly, like a PID controller does. PID states for proportional (P), the integral (I), and the
derivative (D) and that describes a feedback control model that uses for feedback the information of the
parameters of the moment and the parameters over a integral of time. Awareness is the feedback
controller that qualitatively differentiates and integrates experiential objects and actuates a change of
behavior directed towards controlling that object. Sometimes the object is our body and that becomes
our behavior. Visually, we watch objects move and transform. We consider them now and over time.
And over time, we can skill in controlling those objects and predicting a characteristic transformation
induced onto that object. Awareness is the PID controller of experiential objects, including visual
perceptions.
Although awareness is either on or off, there are many gradations of levels of awareness. This
fuzziness is requires a mathematics that is fuzzy. Every parameter within the field of awareness has a
spectrum of level of membership into a category. This is especially so with our visual field. Our visual
field is pocketed with various levels of awareness contacting that particular field. There are both
physiological focus features as well as attentional focus features. Our lenses and corneas and retinas
have much to say about our visual acuity; as does our interest, attentiveness, desire to look. The visual
field contains objects that have certain features and behave in certain ways. These features fall into
fundamental qualitative parameters.
Luminosity is a fundamental feature of visual objects. Luminosity is the quality of brilliance,
the giving off of light. Light is the experiential substance of the objects in the visual field. Experiential
light is that which can be seen. Objects that reflect or give off light can be seen under certain conditions.
The luminosity as an intensity as well as a differentiating qualities we call color, tonal contrast and
shadow. Color has a degree of saturation, hue, distinction. Visual objects participate with color and
these other fundamental features of light.
The visual field seems continuous like a stream of connected discrete objects. Experience with
magnifying glasses and microscopes and telescopes help us witness the many sub-dimensions of the
visual field. Objects take shape and have outlines that define them into a potential identity class. A
visual perception of boundary defines the objects into meaningful differentiations we call its visual shape
or form. Each object has a position in that field that changes over time. Above, below, inside, out, next
to, around, cattycorner are apparent visually. Because we are mobile, we move and change our
perspective continually, ever changing the visual field into a jittery, full motion video. Awareness
appreciates the field as a scene and recreates the scene with the mapped overlay of information projected
onto the objects. The mapping is a projection that awareness calls forth by relying on a priori abilities to
behold, overlaid on the visual terrain projection from the world. The projection may originate from a
reflection or refraction and as has varying levels of translucency, transparency and opacity. Light
transforms as such.
Objects can be close or far. They can, depending on the light and our eyes, have a three
dimensional appearance with subtle gradations of texture, depth and proximity. The objects are
contextualized by there relation to object near or far. Interior can be differentiated from exterior and
included into a boundary or segregated. The visual field allows much information about the topography
of the terrain and our surroundings. The field is limited by obstacles, the shape of the earth, and our
ability to see, these define the boundary of our immediate visual field. Over time we can extend the field
by moving into new terrain and by equipment to bring visual fields to us.
Objects in the field have many visual features. Objects have apparent textures that define their
visual substance. The material of the substance, the substantial timbre, helps to further identify the
object. We have an ability to see, identify, characterize and use visual objects. We recognize that an
object is behaving characteristically or not and react accordingly. Both the structure and dynamical
function of objects become apparent from their visual properties and our expectation and previous
experience with the object. We can identify the class of substance through visual properties, as well as
the mass and other physical properties of the object. We witness the dynamics of objects moving with a
momentum and inertia and this reflects onto the mass of the object.
We can effectively predict motion patterns of visual objects. Our vision is able to appreciate the
object as an image blur when it moves. We have a tracking ability to focus within that blur. Our eyes
can automatically track the heading behavior of moving objects and using cue-related feedback, further
adjust , focus and respond with visually guided action. We can also preferentially ignore moving objects.
The visual perception of the motion of physical objects is always relative to our eyes. A visual object
moves towards, away, up, down, laterally from me. I am the center of the visual frame of reference. All
visual activity is vectorally relative to the eyes that perceive them.
If the degree of image blur is uncomfortable, we can readjust our eye position, our head, we can
move, squint, adjust the lighting, and further reconsider. Our awareness can also consider the apparent
causality that vision offers. Momentum, impulse, forces are visually evident by the sequential and
contextual relations. There are antecedents, sequential. And consequential relations witnessed as
operational determinants of object motion and the changing of that motion. Awareness is constantly
searching for causality and potential outcomes and this is especially tied in with our visual awareness.
Some of that visual constructiveness and searching is part of the physiology of seeing; part of it is our
astuteness to behold as such. Very often, there is inadequate information from the visual field top make
an accurate identification. This happens most of the time. The visual field provides a gestalt
construction that fills in the gaps. Awareness scans the visual field for perceptual and conceptual
meaning and fills in the gaps with constructive suggestions.
Our visual field contains the physical objects with its physical properties, as well as the symbols
we as a culture have put on objects. Many visual objects have symbolic intent spewed all over them.
Signs, words, a tv commercial, a scene in a play and much of our behavior is symbolic of an intended
meaning. We rely of the use of visual learning for much of our education. We watch and learn the subtle
visual cues that display meaning. Painting, movies and dance make an art of it. Light brings
opportunity for beauty and meaning and influences our moods and desires.
The visual field allows for the mathematics of amount, addition, subtraction, division,
multiplication. Again, the math is fuzzy, subitized into a range of definiteness. Subitization is the
immediate perceptual grasping of amount. We can certainly count what we see, but we can also
immediately see that three is missing from an original six, and see that the amount is half the original.
Visual objects can have expected associative, distributive, transitive and commutative properties. And
they can also have non-associative, non-distributive, non-transitive, and non-commutative properties
depending the objects and the situation. We construct expectation schemata that act as reference for
which properties are characteristically similar or different. And we use this information constantly for
problem solving. Many clues lie in the objects transforming in our extraceptive visual fields.
 Intraceptive visual perceptions share some characteristics with extraceptions, yet are
fundamentally distinctive. Extraceptions get their primary characteristics from the objects reflecting
light from the world. Intraceptive visual perceptions see objects that are self-luminous. They often share
similar qualities to extraceptions, but are not necessarily directly reflected from objects obeying physical
laws. Intraceptions are often not as bright and clear, and are more fluid and creative. Intraceptions can
be induced by “imaging” and by dreaming. We can purposely imagine and act on those transformations.
Intraceptions have different orientations, resolutions, brightness, acuity, contrast, hue, etc then do
extraceptions. They can be based on memories or some creative urge, visual intraceptions captivates
awareness as images float in and out of awareness. Daydreaming, imagining, creative visualization, are
the field of awareness spontaneous induced by the weight of the flux from the field tendencies. Objects
are called into our visual intraceptive fields by the very weight of karma itself. The field tendencies and
cues from the preceding context, induce our imagination to call forth an image. These images can also
be consciously induced and transformed. The dynamics of intraceptions are quite different especially in
transformation, than extraceptions.
Intraceptions are more pliable to our will. We can will our imagination to take new from, when
this is not as easy to do to an extraception. The form of intraceptions are more strongly influenced by
our subconscious. Imaginations can take on forms that can terrify us. They can transfigure into a new
form of an angel. The transformation of visual extraceptions do not behave in this way. Extraception
forms are more independent of our will or our subconscious.
Intraceptive visual “hallucinations” occur all the time and when expected, don’t alarm us. Some
hallucinations are recognized as a memory or a imagination; some are dreamlike, some more worldly;
The physical light into our eyes seems to set a template onto which the mind can transform with
karmically or intentionally associate projections. We can look at something in the world and imagine it
transforming when it is not really transforming in the world. The physical perception can trigger the
imagination to consider associative imaginings. These images are superimposed onto the further
template of the visual world input and become part our awareness. We can use the present visual scene
to imagine a different outcome and transformation. Awareness spans the experientiable space and
contains the witnessing of perceived parameters across all experiential dimensions. The visual
extraceptions and intraceptions are weaved into the moment of present awareness.
Thus we use our imagination for “real world” problem solving. We can imagine outcomes.
Many problems are solved by imaging scenarios. We can apply logical restrictions and rules onto our
imagination. Imaginative objects can be induced easier into transformation. These transformations can
mathematical, semantic, scenario. Imagined objects need not obey gravity unless we ask it to. Like all
experiential objects, imaginations are especially prone to the skewing filters of subconscious pressures.
The imagination can frighten the mind in “what if” scenarios. Worry is the concern that
develops from imagining something bad happening. Anxiety can develop from subconscious pictures of
events occurring that are frightening. These pictures can impress into awareness as visual imaginations
and can lead to much of our neurosis. It can also save our life.
At the moment of contact with an intraception or extraception, there is attention, attachment,
further attention, discernment, identification, qualification and re-evaluation. The willed direction of
appreciation for the object further determines the level of experiential effort attachment to that object.
The willingness to give importance to the perception is a critical step in the attachment of value/meaning
onto that object and further attention. Visual space, for most humans, is the most pressing field onto
present awareness. The dynamical properties of the objects depend on both the properties of the objects
seen, and the projections and distortions of the perceiving mind. The interpolation process of the visual
mind has only a certain degree of accuracy; this fuzziness is the less than absolute clarity to behold an
object as it is. Our perceptual abilities include the ability to fill in the gaps of our visual images to seem
like a congruent scene.
This might depend on environmental conditions. The light could be low. This makes our focus
and resolution different than in full light. Colors, contrasts, shadows, depth, motion all appear different
in different light levels. Experientially, the visual objects are what we perceive, not the object in
themselves. Contours take on different sharpnesses with distance and fog and darkness and myopia.
The dynamics of the perceived visual objects depend on the environmental conditions, the accuracy and
physiological adjustment of the perception, and our attention.
Each of the perceived qualities of the objects, and the perceived dynamics of those objects
within the field of awareness, are phase state parameters. The parameter, for example of “brightness”
has a high fuzzy confidence level of “extremely bright”. This represents to ourselves a fuzzy degree of
brightness. Words especially allow for this fuzziness, whereas as numbers request a more specifically
quantitative appreciation. The visual object has many properties, each discernable in the moment with a
degree of confidence. The identity of this object is judged by the evaluation of these fuzzy parameters
and their relations. These relations form fuzzy matrices. These visual fuzzy matrices are the visual
distinctions in the visual properties. These are the differential properties that resolve the images into
their phase states (qualia). And each of these phase states are related to each other and transform over
time. These are the integrational properties (qualia) as the objects and its sub-aggregates relate to the
scene of many objects each with their properties. These properties can be qualified and quantified.
The fuzzy matrices can be modeled by using words that most accurately correspond to a
particular parameter, with adjectives (or adverbs) that further qualify the descriptor. The words
represent a fuzzy semantic range for a qualification. Each object has a range of qualifications, each with
their own sub-parameters, fuzzily quantized by further descriptors. Each object also has contextual
relations to each other object in the scene. Thus each matrix for an object is composed of sub-matrices
of sub-matrices. Every object can be discriminated into further differentiation and integration.
Descriptive language is full of these matrices.
When strictly defining the dynamical characteristics of that which is seen, we can use the
fundamental categories of the descriptors as the column space of the variables, for example brightness,
color, contrast, position, substantial timbre, texture, motion etc. Every visual object, the row space, will
have a semantic participation with one of these qualities. A word/phrase has a certain weight of
meaning/value. “Blue” can be differentiated into “royal blue” or “turquoise”. And the qualifiers can be
further differentiated into “dark, metallic royal blue”. Each of these quantifiers add weight to the
particular color. The colors change with shadow and position, lighting, context. The fuzzy, semantic
matrix is transforming with time and circumstance, dependent and independent of the other variables.
As mobile beings in the world, we live with this fuzziness at every moment of our awareness.
Nothing is fully clear, and exactly “blue”. We would be happy to label an object with appropriate
descriptors and suggest weights for our confidence of the truth of these descriptors. Objective truth is a
little easier to verify if we define a certain wavelength as “blue”. While we don’t have a spectrum
analyzer that objectively defines the wavelength, we can somewhat accurately correlate the color of an
object with it’s spectral wavelength. Words confine the fuzziness into a range of value. Words can also
abstractly be manipulated and logicized, allowing further manipulation of the concept representing that
object. We can think with words.
Just as objects of vision can be differentiated into their fundamental qualities and integrated, so
can objects of hearing, touch, taste, smell and position. Every sensory modality has experiences of
unique dimension specific qualities that define the span of the space of that modality. Sound has
fundamentally different qualities than vision.
Auditory perceptions can also be recognized as extraceptions and intraceptions. They reflect the
properties of sound, the objects that emit or reflect it, our hearing, attention, and the medium of
transmission. Fundamental qualities of sound include the loudness and pitch of the sound. Sound has a
timbre of class-specific qualities, with a orientation of direction and a sense of location in a three
dimensional scene. These qualities can change as the object moves at different velocities. Sound over
time can transmit a pattern called a beat or rhythm. Sound overlaps with other sounds in harmonious and
discordant manner. Sound is also specifically manipulated into symbolic forms called spoken language.
Extraceptive sounds originate from objects in world. Different objects have characteristic sound
emissions. Part of the identification process includes the hearing of characteristic properties from an
object. Some sounds are from objects in themselves, and others are from the intention of a sentient
creature. Both types of sounds have meaning, although the latter type is more symbolic and abstract.
Intraceptive sounds have similar properties to extraceptions. The resolution of the sound is
usually not as clear and loud, but again the medium is more malleable. The field of awareness hears
sounds with pitch, amplitude, timbre, rhythm and pattern. We have memories of sounds and groups of
sounds, like a song. We can imagine a symphony playing or birds chirping. We can hear the voice of
our dead relative and know the meaning of our dog’s bark. Most of the sound in our awareness is our
own internal dialogue. Like a background of eternal commentary, the voice we identify as our self, uses
vocal linguistic symbols to give input into awareness. Sounds are part of our dreams, memories, and
imagination.
Sound is especially helpful in further defining our three dimensional topographic map of our
surroundings. Just like our visual ability to map our surroundings, we gain further information through
our hearing. Auditory mapping is an important skill that we develop. We identify scenes by the sounds
characteristic for them. The seashore sounds different than the jungle, mountains, city or desert. We
know when it is safe to cross the street or if a car is coming. We identify the scenario and make sure our
auditory input is in sync with our visual.
The dynamics of sound objects has to do with changes of a timbred pitch over time. Sound has
many nuances and thus many properties. Different materials make different sounds; these change under
certain conditions. Non-intentional sounds, i.e. natural sounds, bring with them immediate insight into a
location of the sound and the potential class of objects emitting that sound. Sounds are quick to induce a
memory of a similarly sounded object. The identification of objects may need to rely on sound as a
primary source of identification. Blind folks can get to be especially talented in differentiating objects
from the qualities of the sounds they give off.
Sounds are also intimately tied in with our feelings. There are pleasant and unpleasant sounds.
That judgment occurs upon perception and determines much about the dynamics of the sound.
Discordant, loud, unsyncopated sounds are uncomfortable. We tend to move towards pleasant sounds
and away from unpleasant sounds. Sounds are the seeds of many memories and attachments.
 Touch/feeling is a fundamental sub-dimension of sensory perception. It is distinct from vision
and sound in that we have to “look” in a different space of our awareness. Tactile objects are that which
we can feel including the feeling of our own body. Fundamental qualities of these objects include form
and shape, texture, temperature, pressure, sharpness, vibration, weight/density, resolution, amplitude,
substantial timbre, position and location, elasticity/plasticity—tensile strength. These are the
fundamental qualification parameters that describe the states of the feeling system.
The physical weight of a physical object is most apparent through touch. Perception of pressure
and stretch receptors help us to weigh objects. We often metric this weight to a “pound” or “kilo”, but
we experience the weight of the object directly. Substantial mass is visually evident, but tactilely
convincing. While we can imagine the feel of something, the resolution is much higher with the feeling
of extracepive objects. Dreams can have us come to orgasm, and the imagination is helpful, but touch is
the most pleasant of all.
And the most painful. Pleasure and pain immediately follow the contact. Pain is the most
demanding of all senses, dominating awareness as the number one priority of attention. Because of its
intensity, feeling has a strong clingingness factor, impressing the seed of recurrence onto the moment.
Our desires are often feeling oriented. Satiation is also a feeling; as is calmness, agitation, hunger,
coldness, comfort. Feeling includes our contact with the earth and the experience pressure of our own
weight. We have intimate relation with the topographic mapping of our feeling of our body.
This is different than our “feelings” like our emotions, although we do feel our emotions. This
space with the field of awareness is located by looking towards our body. Our ability to feel our body is
mapped into a eigenspace that tunes the awareness to functional okay-ness. We have characteristic
bodily structure and function that we feel with our body. Sometimes our body calls our mind to pay
attention; and other times, our mind calls our body to feel. We drive our body towards that which would
help us feel good.
Extraceptive feelings come originated from the world. We feel the ground beneath our feet; we
feel an apple, a stone, a steering wheel. We use feeling as a feedback for further control and
identification; this helps our gait and our craft. Much fine-tuning depends on our touch. Intraceptive
feelings can still stem from the physical body, or from memories, emotions and imaginations.
Some of these intraceptive feelings are purely emotive. Most emotions start as a seed in a
perception of a physiological parameter. And they are contexted with a general feeling projected on
awareness called the “mood”. Moods are the emotional climate pervading the fields of awareness. The
emotion is karmically tied to past experienced with similar feelings which feed-forwards the emotion
into tying on the present moment. Interpretation of a current scenario can precipitate a mood or
emotional reaction. Feelings are conditioned in us by our previously learned capacities. We learn to
tune into certain feelings and amplify them and influence them, while we ignore others.
The dynamics of feeling describes the changing states of these tactile or emotional objects. The
qualitative distinctions of feeling into its various parameters describes the phase states of the system.
Each quality is describable through further distinction. There are many words that describe a distinction
of our feeling. Texture, can be polarized as rough or smooth; within smooth, there is slimy. The
substantial timbre of the object may be like wool, cotton, hemp or silk. Our experiential relationship
with that object changes over time; the qualities it had transforms into new parameters. Feeling is ever
changing because the world is ever changing. Our perspective is changing. The dynamics of feeling
describes how the objects of feeling change over the time and through the space of awareness.
Many of the objects of feeling are objects of the physical world and are correlated with the laws
of physics. Our ability to negotiate the physical terrain requires an acute perceptual ability to feel the
terrain and adjust accordingly. Balance and orientation sense is also a type of feeling helping to stabilize
our posture and movement. Gait helps our walking down the path with skill and intention; our sense of
balance and orientation further adjust our intention. But we are not yet discussing intention, but
perception. Perceptions are the data input that are present on the field. These are the qualities in and of
themselves as phenomena; untouched by our will.
Perceptions are experientially evident yet arrive from various subspaces of awareness. Every
different type of sensory input, and imagined input or dreamed input is a potential state parameter
awaiting the attention of the will. Some of these inputs are more impressing, some are called forth or
some, sought after. The willingness to further allow that perception to exist beyond the present moment
as a weighted memory of a “learned experience” influences the further field tendency when perceiving
similar objects. The field tendencies of awareness influence the weight of the object by attaching a
meaning value to the perception and this is pursued or rejected by the will. The moment of contact with
a sensation on the field is immediately attached with a weight. The sensation itself, is like the “mass”.
Our perception is the weight of the object, the mass influenced by our field tendencies. These field
tendencies are influenced by our influential past concepts, thought, feelings and will.
Taste and smell are also sub-dimensions of the perceptual inputs onto the field of awareness.
The two both quickly polarize into pleasant and unpleasant and call upon a memory tag to identify and
classify the perceived taste or smell. Tastes tend to be sweet, salty, pungent, sour, bland, bitter. Each
taste also has a substantial timbre that qualifies the specific way that the substance tastes. Certain food
tastes set the metric for what we mean by “lemony” or some other linguistic qualifier. These qualifiers
can represent groups of similar qualities in the experience of tastes and smells. The dynamics get
especially interesting as the attachment to pursue the intended taste or smell motivates behavior. Every
flavor/smell is pleasant or unpleasant and desirous to a certain degree. The level of demand for that
flavor or smell is often directly proportional to these. This gets into volitional dynamics—how we
pursue and avoid certain perceptions. Before we get to intention, since we are focused studying the
properties of the “objects” of awareness, it seems a priority to understand the objects of
conceptualization.
Concepts are the abstract representation of a quality or group of qualities and can take the form
of a generic image, sound, taste, feeling, smell. The representation takes the form of something different
that the original perception and stands for a group of properties joined in a characteristic way. When
dissected, concepts link pieces of information in a categorical fashion, identifying a range of inclusive
characteristics. At the heart of a concept is usually a name.
A name is a semantic unit that identifies a meaning or value. A group of abstractly related
distinctions and similarities are often labeled with a word. That word represents a concept, but a word is
not the concept. The concept is what is meant by the word. A concept is a series of weighted values and
meanings uniquely related, represented by a symbolic representation like a word or image. A series of
concepts can join into new concepts under certain rules of logical relation. The metric of this logic may
be culturally originated or by self-determination. Each of us have a folk logic that may only fuzzily obey
the classical logic.
Our logic schema are the rules of connecting premises into conclusion. Premises are pieces of
knowledge, ideas, which represent some unit of meaning in some way qualified by the phrase. These
ideas are joined by a rule of logic and concluded. The personal logic may be skewed from classical
logic, but each person uses their logic that is familiar, convenient and available. And the premises may
also be distorted from the “truth” towards what the person believes as true at that moment. Even with
fuzzily distorted premises and an “illogical”, most people get along in the world. We will discuss later
the styles of distortion that plague most of us. For, let us focus on the principles of conceptualization and
their dynamic transformations
The concept has a root group that characterizes the identity element for the concept. It is the
central idea that without which it would not be that concept. The word for the concept is the name of the
matrix of all the ideas that are related in a weighted way. The word represents the tag for the generic
representation of the idea. The word is like the eigenvalue of the conceptual matrix.
 Not all concepts need to be linguistically formulated. Many concepts are visually or
kinesthetically formulated as well. Recipes could even represent a taste concept. Behaviors and skills
are also manifestations of concepts. The concept is the related ideas. An idea is a distinction into a
particular identity of a meaning. Ideas are the root representational elements that relate a qualitative
distinction. Concepts have many levels of distinction, but grossly can be divided into more concrete and
more abstract, pleasant or not pleasant, more true or less true, experiential or semantic. Each concept has
a semantic timbre that further qualifies it into distinction. Semantic here relates to representational
meaning.
Concepts can represent things other than ideas. Concepts can represent a structural or functional
relationship of the dynamics of objects. Concepts can be a analogical model, a schematic, a mapping,
anything that abstractly represents a identified boundary of meaning. Ideas are the most common units
of concepts and are the mental images that tag the meaning. Concepts can be added, subtracted, and
mixed into new concepts by reason. Each concept has its transformational rules that determine its
properties. Awareness can blend the concept of redness on the mental image of a corvette, and call this
concept a “red sports car”. That is different than the concept of a blue bicycle. There are conceptual
similarities, e.g. they both are colored, and they both have wheels and both are used for transport. The
concept is distinct, but generic. A concept is not a red sports car, but “a “red sports car”, the meaning
behind the articulations, but not the object necessarily behind the meaning. The concept represents the
generic set of properties that define the particular prototypical class of the conceptual object.
Concepts allow us to consider many meanings tied together into a complex set of meanings.
These meanings can include the functional operations of the conceived object in time and space. The
concept of a “combustion engine”, for instance, can include its way of performing and the intricate
mechanical processes that we are capable of comprehending. There are many potential conceptual
principles that we could understand (or at least acknowledge). Our grasp of the concept can be
concretely focused on an object we prototype into imagination as a “combustion engine”. This may be
the pictorial image or a word associate with a “combustion engine”. Certain feature of typicality may of
may not be noted depending on the degree of resolution onto that concept that we ask. Car mechanics
may be able to more complexly describe the concept of “combustion engine” than the average
housewife. The complexification of a concept is a skill that we develop depending on our interests and
talent.
A “word” or a “picture” or “moving image” may be common initial presentations to awareness
as representations of a concept. The concept may actually exist in the world, like that particular
combustion engine, but a concept is the representation itself used to symbolically associate the tag with
the meaning. A first order concept is a concept that directly represents a concrete object that exists in the
world. A second order concept is the generic prototype, or more universal image representing similar
objects in the same class. A third order concept is the idea that relates multiple objects or attributes
together based on their principle tying them together. A fourth order concept relates pure principles
together into a concept.
The dynamics of concepts requires an object, like a perception or memory of a physical object,
an idea, or a principle. The initial dynamic is the identification of this object. Identification is the
categorizing of an object into a class of unifyingly similar objects. Awareness scans for clues to
categorize into probably this object behaving familiar or not. We each have degrees of comfort for
allowing a particular object to be recognized as its conceptual representation. Our tolerance with not
knowing and our pressure to know or to think we know drives our willingness to pursue or not a concept.
Knowing a concept does not mean we know the truth of that concept, or the implication of that concept.
Knowing a concept is often equivalent to knowing the name or remember a tagged image of the concept.
If we remember the representation for the concept, then we sometimes may say we “know” the concept.
Truth and implication may far from our minds because we know the name of the concept. “Do
you know mathematics?”. “Mathematics” is a concept which we may be familiar, so the answer is yes,
but….I don’t “know” mathematics, i.e. I don’t know the truth and implication of all (or even some) of
mathematics. Yet we use what we know and can get by.
We can do math without understanding the truth of math. We can add one plus one and think
that the answer is two. We “know” that one and one is equal to two. But what is “one”. Even knowing
the truth of one is fallible. Every thing I can think as “one” has a rather indistinct boundary. Even
“myself” has billions of other organisms within it and my own cells slough off continually. One apple is
quite different than one orange; One apple plus one orange are not two. There are rules we ask for
mathematics, assumptions that we make to guide our ignorance. We can come to know a concept with a
reasonable degree of truth, and we can get comfortable with the not knowing the truth. These rules and
assumptions, reasonable degrees of knowing and levels of comfort are part of the very dynamics of
conceptualization.
In concept formation, the identification into a class allows the concept to be played with virtually
as well as practically. More information can be gathered until a more tolerable comfort with the another
identity occurs. The momentary contexts, the motion of the information changing through time and
space, the typicality, the further probing of our senses to add data, all add weight to our belief in the
”truthfulness” of the identification. This identification occurs relatively instantly and automatically to a
degree, and can be focused for further identification.
Not all concepts are stimulated by the identification process. We can set out to think and
compare ideas and develop new concepts. We can create concepts. We do quite frequently. And we
steal concepts from others. Concepts are bits of qualitative information of data and operations identified
by their qualitative bond. Perceptions and conceptions are the two fundamental types of objects that
move on the field of awareness. The dynamics of these objects on field of awareness depends a lot on
our reaction to them and the direction we will on them. This is especially true for conceptions.
An object/event enters our awareness. Upon perceivable contact, we experience a pleasurable or
non-pleasurable feeling or indifference. Awareness can either hold that object in its attention or move
attention away or not care. We can then move onto identify the object and act on its meaning,
representation, and comprehended implication. There is a rigidity and flexibility in holding onto a
meaning. Each of us reckon with this. But every object (that is not physically impressed on us) entices
us to hold on to it in a certain way, and to let go. We also get into habits of reacting to objects
reflexively. Disregarding extraceptions for the moment, like in moments of meditation, we can see our
attending to a thought and allowing that thought to seed many, many more thoughts. A “thought” is a
phrase of meaning made aware. These thoughts connect to other thoughts through association. The
association can be automated or directed and tend to be induced on a mixture of our past conditionings,
the nature of the cue, and our intention. Thoughts are presented to awareness and are thus objects.
Thoughts are conceptual experience, that is, awareness of ideas changing over time. Thinking is what we
do with thoughts when applying rules of transformation.
Conceptual rules of transformation are private, though they can be socially inspired or
demanded. Our private rules are our own particular way of identifying concepts and reasoning with
them. Much of our propositional conceptualization is governed by socially conventional semantic and
syntactic rules. A declarative sentence is pattered after “An object with these attributes and relations
transforms like this”, where a subject with its adjectives are verbally moved with these adverbs with this
impact on an indirect or direct object. Propositions are the conceptual building blocks of language.
They allow concepts to be articulated in meaning ways.
Propositions often have an arbitrary relationship with the concepts that they represent. Other
than onomatopoeias, words that sound like their meanings, words are not direct analogues of their
representations. Some concepts are more analogous to their perceptual inception. A “cube” for example
sounds nothing like it is. An image of a cube looks like a cube. We can imagine a visual image of a
“cube”. To a blind person, the image may be kinesthetic. We also have a purely abstract ideological
conception of a hexahedron with six equal squares as faces. We transform these propositions and
analogies to understand and create meaning.
Upon recognition of the perceptual and/or conceptual identification, the will moves to further
hold onto, avoid, or maintain disinterest to the object (including any gradation). The object becomes
tied with memories of similar objects in similar circumstance and reason, in evidence for the attempt to
pursue or avoid the experiential object. The encouragement of effort in this pursuit is called attachment
—the conditioned projection of past associations onto a present object and the intended expectation that
they will transform as desired. The initial taking interest, lends attention. With further attention, the
object occupies the field. Many objects could compete with this one, but the will can hold onto this
object or let it go. This is the beginning of disciplined thought and of obsession. Disciplined thought
hold the thought and performs directed operations on it; Obsession comes from the pressure of thoughts
entering the mind-field without direction but through force of habit and leaves awareness victim to its
momentum. This first instance of will – to attach (and how to attach) or not to attach a preconceived
notion onto the experience and mistake the notion for the object itself. This begins desire and karma
and further pressure onto the mind-field.
The perception or conception is played with through the tools of the intellect. Awareness enters
direction for the information to be processed as such. The information is processed and is returned to the
field. We say to ourselves “two plus two” and “4” appears. We can build our skill in particular
intellectual tools, but these tools must be available. As our intellect develops, we can get the ability to
more reliably process information. We can direct these functions and perform them, but the answer is
presented to awareness as if flashing onto the screen after being entered into a computer.
We can, for example, direct the awareness to consider the inductive implications of the principle
at hand, or the deductive implications. We can analyze the object, synthesize further implications. Our
reasoning abilities rely on the direction of the will to direct the chain of thought as such. Our will
induces the mind to present an answer; upon that answer, we direct the chain of logic forward asking for
another answer. We consider the legitimacy of the answers and evaluate the concepts put forth in our
thoughts. Reason uses techniques of bringing forward conclusion. The conclusion is evaluated and re-
reasoned and re-answered. Awareness directs the intellectual tools to perform functions on the
experiential objects.
Closely tired with reason is fallacy, illogical and untruthful ways of reasoning. We will discuss
particular styles of fallacy in greater details while focusing on the deviations from qualitative experience.
Experiential reason is the operations we perform on concepts. Humans are not given into our awareness
(a priori or a posteriori) objectively true and purely logical reasoning ability. We do have a sense of our
own subjective truth (experiential semantics) and personal logic (experiential syntax). Experiential
semantics is the awareness of the meaning correlated with our subjective truth. Experiential syntax is the
rules of operation that we use to correlate these meaning together. These are the focus of this study.
Awareness relies on “rules of inference” or reasoning schemata to move or respond to
experiential objects into transformation. Awareness induces the identified object into reconsideration.
The perception or conception, following these rules of inferential induction, draws conclusion from
evidence at hand. The inference can be a step wise process applying one operation to the objects, then
another, eventually to reach a conclusion. The inference can be moving from particular instance to a
more inclusive principle; this is called this inductive reasoning. If the inference moves from a more
general concept to a more specific instance, we call this deductive reasoning. Inductive reasoning
moves from a lower order concept to a higher order concept, whereas deductive reasoning moves from
higher order concepts to lower order concepts.
Some reasoning proceeds from sense objects and their observation into a concluded principle;
this is called empirical reasoning. Some reasoning is based primarily on conceptual relations; this is
called rational reasoning. We develop these fundamental styles of reasoning socially, conditionally, and
intentionally.
After we perceive, identify and conceptualize an object, we apply syntactic operations to grasp
its potential perceptual, conceptual and volitional implications. We act often based on this grasping.
The syntactic operations on concepts are often grammatical and logical rules applied to the words that
represent the concept. The syntactic operation becomes and the verbs and predicates acting on the
proposition of the concept. These operations occur and transform on the field of awareness, not through
the spoken word or on the piece of paper. They are strongly correlated with the social convention of
language, however the rules we use are our own rules and the operations our own as well. We do have
constancy and yet we do not require it to ourselves as does our social language.
Our bias is weaved into these rules. We have our own “abstract-rule schemata” that we apply to
our logic. We have compatibility and incompatibility rules, and domain specific rules; we have rules for
our rules. And we have a level of compulsiveness while applying them and a level of confidence in
believing the results. We have errors of apprehension, processing, comprehension. And we have a
certain reliable accuracy for these as well. This allows us to build skill and achieve our level of
understanding and wisdom.
 Skill and wisdom, however, depend not just on our perceptual/conceptual accuracy and bias, but
also on how we manifest our intention based on these into manifestation. Volition is the link between
wholesome and unwholesome karma. There are many forces acting within the field of awareness.
Grossly, forces can be divided into extrinsically or intrinsically originated forces. The forces derived
from physical and social objects and operations are the extrinsically originated forces on the field of
awareness. Those forces that originate as part of our own intention and ensuing field tendencies are the
intrinsic forces.
Intention is a prime mover of objects on the field of awareness. Intention is performed by
awareness inducing a change. Thinking is the intention transformation of conceptual objects. Intention
goes beyond thought, it extends into action. Awareness can actuate objects beyond perceptions and
conceptions. Awareness can induce behavior and change the world.
Awareness is the controller commander that through the sensory feedback moves the body and
physical objects, manifesting into the world. We will leave the dynamics of the physics to the physicists,
behaviorists, and neurophysiologists. This study is focused on the dynamics from the frame of
awareness, so we will focus on the how the field of awareness contacts, effects and is effected by the
body and world.
As awareness engages into contact with an object a disturbance in the field of awareness is
created. This blends with the field tendencies of awareness to add to or resolve further disturbance. The
nature of this contact, the intention behind it, is the greatest effort in the disturbance. There are
consonant and discordant disturbances. If the intention leads the field away from meaning and value,
more disruption is likely to ensue. There are immediate and long term repercussions into the field based
on the nature of the intention of the contact and the causal effects that ensue from the contact.
Propagating the contact like a seed, awareness allows the seed to take root as a conditioned way
of contacting similar seeds. The will can also nurture the growth of the result of the contact; this will
often lead to further or lesser disturbance in the mindfield depending largely on the qualities of the
intention.
Intention can have firm control or gentle control. The grip can be constant or intermittent and is
usually based on the application of a conceptual rule. Control is not just about the strength of the grip,
but the direction, so to speak, of the grip, about the intended principles that direct the control. The
control can be sensitive to feedback or more insensitive. It can be stubborn or lazy; stern or
understanding, confident or clumsy. Volition is the way we create change towards the way we want
things to change.
 Volition can induce many changes into the field of awareness beyond the immediately intended
one. The way we choose, not just what we choose to contact and transform induces a change. Our grip
and control is often very clumsy, and even with “good” intentions, our field can get very disturbed. And
sometimes (often) the result of our choices outweigh our expectations. We don’t fully realize the
consequences of our choices until we experience the results. It is the wisdom eye that keeps us on path
and the disturbances at a minimum.
The wisdom eye is the insight of intuitive comprehension, which helps our perceptions and
conceptions to correlate with a reasonable degree of truthful meaning and value. When we comprehend
the meaning and value of a perception or conception. This comprehension can be an insight on any of
the dimensions of awareness and includes a focal and gestalt perspective of the implications.
Awareness tends to respond with patterns familiar to it. Given our intellectual capacities at any
particular time in our life, we tend to choose the ones we tend to choose. We develop perceptual,
conceptual, reasoning, volitional, comprehending schemata that tend to respond to a cue. The identified
input tends to trigger a conditioned habitual response with the option to be creative. Experience has an
automation function that processes information under the supervision of awareness, and this may be
intervened into a new creative induction of control.
The automation function includes the drive (program) to use a correlation of past experience to
influence the intentional reaction in the present moment. This correlation is the impact of the past
experience and memories into the present field. These field tendencies impulsing awareness to behold
and transform in a similar light, filters the insight to comprehend differently. This filtered evaluation
skews the intention. And the field tendencies also move our reaction schema forward in characteristic
ways. The skewing triggers a skewed response. The ensuing moment field tendencies yield to the
momentum of the skew and allow the object to be moved and contacted in this karmic momentum space.
Our field state at any one time will determine much about the perception and conception and use
of the object. Sometimes we are especially focused in a physical-etheric space in contact with our body
or the world. Each field space of awareness captures attention to a certain degree and we dwell there
sometimes ignoring other subspaces. The visual mode may predominate, or the auditory or the
conceptual etc. Each field space develops patterns of processing. These ‘suck in’ the information into
it’s cognitive processing patterns, and react in schematic ways habitually.
Those who are sensually more oriented tend to react in the perceptual dimensions more,
attempting to experience and express perceptual objects. Some use representations and symbolic
expression as a primary mode of experience. Others prefer direct insight as the primary mode.
Perceptual objects include sensations and feelings. Conceptual objects include thoughts and words and
music and art. Awareness manifests primarily through the karmically impulsive field of awareness that it
is fixated on, and through our hopes. The field of awareness relies on teleological causal forces on every
dimension. A hope guides our intention towards the intended direction. The perceptual field fills in gaps
of missing perceptual spaces. Thought can be oriented towards truth. Many objects in the field of
awareness have been intentional directed, a motivating force behind them that is purposeful.
Each of us develop habitual tendencies of motor and moral schemata. These cultivations are the
primary volitional endeavor of awareness. The will wrestles with the force of habit. The habit is the
conditioned reaction automated to respond to the identified-object stimuli. The will rudders the object
into an alternative transformation, changing the further course of the object as hoped. It takes time and
many attempts to master the physical coordination of the body. Repeated intentional attempts tames the
body into cooperation, into skill, into grace. The same battle occurs on every dimension that volition has
the potential to influence. Clumsiness tends to eventually give way to a more skillful way. This more
skillful way eventually becomes automated, saving the intention for special considerations. Attention is
available to induce adjustments onto the objects. The adjustment is an induction that steers the object
given the wind of the past conditioning. The automated tendency is to grab and release as conditioned,
given an identity stimulus; the intention tries to grasp and release as planned. This current experience
will update the next automated tendency. The manner of contacting and hoping to transform objects
thus influences events by initiating a future tendency.
Motor schemata develop as we wrestle with the coordination of our physical body. We need our
body to fulfill needs and manifest hopes. The minute nuances in controlling this physical vehicle is
astounding. We have sensory gauges built into many areas to help feedback further control and fine-
tuning. We eventually can not only move our body, we can use it to express our feelings, concepts,
intention. Our behavior eventually becomes a vehicle of our opportunity and responsibility. Our choices
to move and determine a dimensional existence beyond our personal space, will have real consequences
in the world and onto the field of awareness.
Humans have shown their complex ability to finely manipulate their physical apparatus. The
body must be driven to move. Most movements reflect an intended reason and an effort is required.
This force of effort is vectoral and is proportional to the capacities of the person and the willingness.
Over time, patterns of these efforts develop into our moral schemata. Early and immature, a being is
unskilled and unsure in movement seeking to learn more. With continual effort, skills naturally develop.
Reactive motor schemata transform with experience either into habitual conditioned responses or skilled
intentional efforts to use our body; They evolve or become extinct.
Moral schemata develop as we use our ability to control our output through our choice and
behavior. These qualitative patterns of choosing develop into the very themata of our personality.
Choice is the inductive effort to transform our experience. Thematic patterns of choice develop as we
pursue our moral principles. These themata can be either fundamentally resonant or disturbing for the
experiential field. Personality disorders are examples of these disturbed themata.
We have many diverse inputs onto the field of awareness, all of which create a tension on the
equilibrium once contact is made. That tension calls awareness to pay attention. Once attended,
apprehension is possible; Once recognized and identified, the input tension develops as a feeling of
pleasantness, unpleasantness or indifference is attached to the stimulus, primarily based on past learned
(karmic) conditioning. This promotes the tension on the field into a particular way. This information is
then conceptualized as to its representation of value, meaning and implication. The intention then
considers the potential implications of the concepts brewed forth. The nature of the object-stimulus, the
contact of the awareness with that object, the attachment of the past conditionings brewing feelings
towards or from that object, the conceptualizations and reasonings ensuing, are the primary initial
dynamics of objects on the field of awareness.
Let us consider, for a moment, the object stimuli that are engendered by bodily cues, namely
“emotions”. These objects are especially potentially disturbing to the equilibrium. There are two main
types or phases of emotions, perceptual and conceptual emotions. For now, let us focus on feelings that
are immediately perceivable and non-conceptual. There are many flavors of these non-conceptual
feelings that are available to awareness. These are primarily reflective of the nature of the object, the
contact, the immediate reaction and the past conditionings to react as such. The object of the perception
in this case is a physiological state that is either the source of the perception or a result of triggered
response to contact with the object imbued with the conditioned tendencies of response. Regardless of
the instigating source, the result is a perception the qualities of a feeling.
Like all experiential objects, feelings are either accurately perceived, or inaccurately, valued in a
particular way or not, and attached to and further propagated or let go and dismissed. The accuracy of
the perception is based on the loudness of the cue, the attention and the holding of attention on it, as well
as the clarity of the field state of awareness itself at the point of contact. Not all feelings are clearly
perceived in their fullness. Each feeling as an amplitude and a value that is dependent of these
aforementioned processes. Many feelings remain on the sub-threshold of awareness. As they cross this
threshold into awareness, they achieve a point of contact. This point of contact is the window into
awareness. This window can be small or large, dirty or clean, attractive or unattractive. This window is
the place in our experiential space that we begin to be aware of our feelings.
These particular body state types of feelings can be pinpoint perceptions of a particular stimulus
or a macro-perception of a pattern of bodily stimuli. We can feel a pin prick or we can feel the results of
adrenaline flowing through our blood as it contacts particular bodily organs and triggers them into a
concerted response. The heart can race, our breath gets tight, our muscles contract, our palms sweat.
These physiological patterns are the raw material for the conceptual label we project onto them we call
“fear”. The field of awareness, prior to the conceptual representation, is aware of our bodily states that
can be composed of a multitude of physiological parameters apprehended as a field state at the point of
contact. Hunger, anger, sadness, anxiety, joy, satiation, calmness are complex state that awareness
mereotopologically appreciates prior to conception. These perceptions are apprehended and can drive us
prior to our conceptualization of this process. We need not call it “hunger” to be aware of our hunger.
Hunger is not a particular one feeling, but a pre-conceptual set of state parameters that is apprehended. It
easily is conceptualized, but has a moment before representation that is perceived as a connected state of
parameters with the conceived meaning “hunger”.
All physiological drives occur primarily in the background cuing automated responses to handle
the cue. At a threshold, these cues start leaking into awareness. This is the point of contact. The point
may literally be a set of points acting in concert, but they enter awareness as a region of space outlined
by the feeling(s) perceived. The unifying factor is often the conceptual appreciation of the interpretive
meaning/implication of the feelings. Feelings are neither true or untrue, nor right or wrong; they simply
exist as a presentation to the field of awareness available for interpretation. The interpretation and the
ensuing choices to pursue or not these feelings are the beginning of morality and these determine the
weight and further direction of the object. We can induce feelings to snowball or be curtailed.
Moral schemas give weight and direction to our sensations, drives and concepts. Weight is a
measure of the force that on object exerts in the field of awareness after the interpretation of contact.
With contact, the mass of the object changes the field characteristics of awareness. Other objects,
including our behavior, are influenced by the perception of this directed weight. Our field tends to either
want or not want that object once the feeling is perceived. After consideration the object is further
wanted or not. Morality begins with the intended choice of pursing or not pursing objects in the field of
awareness. This choice can depend on the impulse of the drive of the object onto the field or on the
teleological pull of a conceived principle to resolve the tension.
The mass/qualities of the object, the impulsed tendencies of the field of awareness, and the
intended conceptual principles are the categories of the forces that influence our choices and determine
our accommodation of the object into our moral field. Some objects, like physiological drives, are
especially strong at particular times. The impulsed weight of these objects overwhelm our intention and
move us to pursue the resolution of the tension created by the drive. The will attempts to rudder the
drive towards an accepted conceptual principle that represents a compromised solution between impulse
and intention.
The capacity of the will strength is a measure of the ability to resolve the tensions on the field of
awareness and to create more resonant fields. Inductance is a measure of the willingness to resolve a
change in the field of awareness. Inductance is a measure of our intention to direct our capacities.
Inductance and capacity are primary influences on the manifestation of directed change and are our
moral schemata.
Capacity includes our pieces of knowledge that we “know”, our rememorable conceptions, as
well as our skills to transform objects. Skill is a trait of patterned transformations that have been
conditioned into the current field tendencies of experience and can be called upon at will. Capacity is our
potential voltage/pressure/force that we have available for expression to change objects in particular way,
to move our experience qualitatively. Objects, including our behavior, change in our experiential space
because of our influence on them. Each of us have the capacity to readjust upon disturbance on the field
and each of us co-create our field with the given objects. Our capacities are our working schemata that
potentially transform our experience. Our capacity can be more or less valuable and meaningful.
Given our capacities, our conscientiousness in bringing the intention into expression is our moral
inductance. Inductance is the holding of the field in a particular way in order to influence the objects in
that field. The particular “way” of the influence is the direction of intention, the moral bulls-eye of the
induction. The induction urges many objects in its force field to move in a particular qualitative
direction in relation to the vector forces of the flux. Directed behavior and thought are the induced
activities of the body/mind influenced by these morally principled lines of qualitative flux. The field
state create by inductance, aligns our dimensional fields of awareness into an intended resonance pattern
of directed field tendencies. Inductance holds our feelings, thoughts, behavior aligned with a pre-
ordained conceptual principle. The inductive field can be stronger or weaker, steady or alternating,
accurately directed or misguided, congruent or incongruent. Congruence is a measure of the
isomorphism of a principlizing intention across the dimensions of awareness.

The world and society are external influencers of the inductive fields onto awareness. The feng
shui of the environment is not only a source of experiential objects, but also of experiential field
influences. The scenes and objects sourced from the world cultivate certain field patterns. These
environmental patterns of inductance are perceptual, conceptual, intentional and physical and are
pressures from the world impressed onto our experience. Natural objects induce perceptual and
conceptual influences; other sentient creatures also have intentional influences. An object or scene or
behavior or event can move because of the intended effect of qualitative influence onto our field.
Parents induce a moral field that influences the child’s personal moral field. A moral field is the
potential extension of choice into directed change. As a child’s a priori and learned capacities grow, the
parents extend the moral field to include the potential for farther reaching choices and transformations.
The field is the potential space for the choice. The parents urge their child’s choice into a certain
direction, setting limits for those choices and opportunities for the expression. The pressures of other
people’s intention are great inductive forces in our lives. These societal pressures often induce the will
into a conceptual submission.
Social norms are conceptual matrices of preferred transformation. They are representational
standards of expected thoughts, feelings, and behaviors. Often these norms are put into words, and they
are most often put into our expectations. Social norms are the expected patterns of change for a person
to align in resonance with the societal field. Social norms are not necessarily normed with “Real” right
or wrong, true or false. They are the norm from the conceiving field of awareness believes that society
(or a member) holds as true or right. People often choose to align themselves or not, with their
conception of the societal norm.
Society cultivates patterns of necessity for learning patterns. Children are schooled in speaking,
reading and writing, mathematics, history, ethics, science religion and tested, rewarded and punished.
We are socially conditioned to develop patterns of experiential transformations. Some fields of
awareness are more or less receptive to the social pressures onto their space. We develop complex
reflexive and reactional patterns that augment or diminish the influences of these societal pressures. As
we mature, we can cultivate transformational skills based on an equilibrium between the societal
pressures and our personal comprehensions of righteousness. We develop complex moral and ethical
principles that induce our aspirations towards betterness.
Principles are conceptualizations of how and why we choose to transform. They represent
meanings tied around a root idea that unifies the principle. Moral principles are the concepts of rightness
that guide our choice in relation to our own field of awareness. Ethical principles are the concepts of
rightness when considered in relation to other sentient beings. Thoughts and behavior are “judged” by
its direction towards or away from the principled direction. The potential moral field comprehended by
awareness induces a pull to choose from the matrix of moral principles aligning that field. These
judgments feed-forward into our experience of the ensuing moments.
Dreams are an experiential space that has different dynamics for objects than when awake.
Objects often reflect the awake experience and seem the “same as” when awake. Objects do have
luminosity, sound, sensations; There is still thinking and feelings and as sense of extension into space.
Mass and gravity have different properties. The will has different opportunities for expression. Time
can shift to previous eras, and dead people can still exists. The rules of objective transformation can be
different from dream to dream. Even our moral principles have different obligatory restraints. Dreams
allow travel and motion to have unique experiential dynamics. Our body is seen from a different
perspective as are our thoughts and feelings.
Dreams also allow a different access to memories. While awake, memories are tagged
representations of past events. These events may be perceptual or conceptual and intrinsically originated
or extrinsic. While dreaming, memories come alive into the existential drama of events. Memories in
dreams can come into being cued by the context. Concepts seem also to be transfigured into a series of
events, so that when we awake, we witness a sense of meaning from the dream. Dreams are influenced
by our subconscious pressures and our way of comprehending. While dreaming we are aware. When
awake, we realize that the awakeness of the dream was an illusion and that now, we are truly aware of
real objects.
Dreams help us to realize that our field of awareness, no matter how real events seem, can be
fundamentally illusory and misconceived. No perception is sure of its reality. Every moment of
experience is laced with the possibility that all is not what it seems to be. Even our very comprehension
of our existential reality and all its dynamics may be askew. We each are askew and deviate from the
real and true into the delusory and illusory.
The dynamics of experience concerns how we eventually comprehend and transform objects on
our field of awareness. As the field of awareness is multi-dimensional, the dynamics of the objects occur
in different spaces connected by our attention and effort. The perception, conception, comprehension
and volition of experiential objects on all these dimensions are influenced by our a priori apparatus, the
world, our capacities and the influence of our field tendencies, and our directed intention.
Deviations from Qualitative Experience: The Styles of Suffering and Fulfillment

Complex Differential Geometry of Experience

To know a deviation implies a knowledge of the right way. In this treatise, the right way could
be be relative to different norms, namely an objective quality and truth, the egoic value and meaning, or
any applicable social convention. Objective truth is the reality as it is and not necessarily how we
comprehend it. Egoic truth is how a particular ego frame comprehends the existence of a quality. A
quality is a perceived unity representing a discrimination. This discrimination is self-evident perceived
distinction. The egoic quality is the conceived distinctions of a recognized object or event from the
egoic frame of reference. A social convention is any outside standard of norm that defines the “positive
and negative” directions for the quality. How and why we deviate from norms creates the full spectrum
of sentient endeavor.
Ultimate Objective Truth is very difficult to determine and will be considered to be beyond
human comprehension in our current understanding; and like infinity, only conveniently,
asymptomatically approximated. Sometimes, from the experiential frame, an object or event is verifiable
beyond a reasonable doubt. Objective truth will be considered the objectively verifiable facts that egoic
awareness correlates reliably with the existence of objects or events. Ultimate Objective Truth is the
actual truth as it really exists; experiential egoic objective truth are the verifiable facts conceived by
awareness . Experiential egoic truth is the apparent subjective truth at the moment given the evidence at
hand. Egoic subjective truth is the most truthful comprehension and this will set the bases for this study
of the egoic vectoral expansion of experiential quality or truth. Awareness is truth in its own right by
being self-evidently aware. All metrics are imposed on the field of awareness.
Scientific truth is a form of social convention that offers a standard of reliability and validity.
Science can help us discover the existence of facts and their transformations. Science is challenged,
however, when it comes to quality of experience issues. Awareness can appeal to the processes and
conventions of science, yet from an experiential frame, the “truths” of science are semantic and
mathematical constructs and models that reflect objective reality. Constructs and models are not truth,
but a conception of truth. (Egoic) Truth will be considered as that which is comprehended by the
experiential frame in its utmost depth, cleverness and clarity, with insight into the existence of an object,
event, value or meaning. This egoic based truth frame can be related to any perception, conception,
social convention or some external standard of correctness.
 Every perceived event has the potential for accuracy or deviation, as do conceptions and
comprehensions. The objective truth of a perception is the sensation as it is. The objective truth of the
sensation is the object as it is. A correctly perceived perception means that the qualities of the objects
and events are available to awareness and are accurately representative of the sensed object. An
incorrectly perceived perception means the perception does not correlate with the sensation, or with the
object as it is. An illusion is a falsely perceived perception and can occur at many levels with all the
sensory modalities. Perceptual illusion occurs throughout our experience and has many etiologies.
Falsely conceived conceptions are called delusions. They also, are vastly immanent in our experience.
Once a perception is represented by a conception, the fuzziness of truth is exemplified by the
semantic symbol we called a proposition. A proposition can only correlate with an event. We believe
that the proposition represents the object or event, but a representation is an approximate correlation.
The “word is not the thing”. A proposition is not an event, but a degree of membership into a conceived
representation of an event. Conceptions can only be representations of perceptual (intraceptual and
extraceptual) events; Externally perceived events are only correlations with sensations and sensations,
correlations with Objective Reality. Conceived truth, since it is a representation of a correlation with a
correlation, is a fuzzy set of graded membership into a correlation of a meaning. A measure of the
strength of belief of the correlation of a conception with “Truth” is called a conviction.
Perceptions and conceptions are not just true or false, but also valuable or not in some way.
Objects and events have attributes and utility and their experiences are fulfilling or not. Every object or
event, and our transformation of them, cultivates life to flourish or to suffer. A central basis for the
experience of an event is whether that event disturbed the field state in a good or bad way. Right (in the
sense of correctness) is a congruence with truth; Good is a congruence with value. Experiential objects
and events are evaluated according to the egoic norms of true and good. An object impinging on our
awareness has a level of egoically perceived truth and value, fuzzy though it is. In this fuzziness,
decisions are often made not according to the deepest sense of truth and right, but from chosen, impulsed
or compulsed, attachments to misperceptions, misconceptions, misunderstandings, and negative
intentions. This is a study into how we skillfully come to know and manifest the experientially good
and true and how we deviate into a way of illusion, delusion and suffering.
Awareness, as a field, has state parameters whose phase states can be accurate or inaccurate,
valuable or not. These state parameters are the perceptions, conceptions, conceptions and volitions that
occur on the field of awareness. A “positive value” for a state parameter is measure of its magnitude
(extent of the quality’s existence) as weighted by the field tendencies of egoic awareness and insight of
meaning and appreciation of value at that moment. The values of the objects or events are apprehended
and implicated by awareness further inducing change in the course of that object or event, as well as
inducing future field tendencies for awareness. The future space of awareness is partially determined by
our present considerations of the quality at hand.
A quality is a distinct property that is cognized by awareness. A quality can be accurately
represented and skillfully utilized by the functions of awareness or quite the opposite. Our perception,
attention, recognition, identification, conceptualizing, evaluation, comprehension and intention are
skewed from their full potential. This skewing creates the spectrum of neurotic and psychotic patterns
that develop into persons. The skew can either be towards the untruthfulness or un-valuable way. The
deepest and most fulfilling are the most true and valuable. Thus we will coordinate the dimensions
around the bases of quality and truthfulness.
The field of awareness is disturbed by the accommodation of objects and events. This
disturbance can propagate further snowballing disturbance, or awareness can move towards a new
equilibrium. A state of non-disturbance means that awareness is free from the snowballing disturbance
that comes with poor concentration and inattention, misperceptions, misconceptions, miscomprehensions
and negative action. The snowballing is precipitated by awareness’s belief that our representation is real
and true, when it fact it is quite distorted. This clinging onto a false or disturbing representation beyond
the moment of need is called negative attachment. Negative attachment is a measure of our mis-
convictions -the force of mis-belief that is warped into our future potential mis-evaluation.
The object interacting on the field state of awareness at a moment has a resonance with sense of
truth and value. The objects and events (parameters) of awareness are eigenvectors with eigenvalues that
determine the state of the eigenspace of the resonant field. The fundamental upright eigenspace is the
state of calm-abiding and insight upon the beholding and actuation of objects or events. Awareness
deviates from this eigenspace into our unrest and lack of insight.
The coordinate system for this model will represent the eigenspace of experience with the
following bases: Awareness will be the dependent variable and thus “y”-axis; the “x”-axis is the
subjective (space)time variable. Awareness is the sum of all attended qualities at an instant (time-space
of here-now). Awareness over time is Experience. Like charge, awareness has a positive or negative
state. A positive state will be the amount of quality of the vector of awareness. A negative state has the
opposite quality. The “truthful experiences, valuable or not, will be considered “Real”. The “untruthful”
can be represented by a deviation from the real dimension into an “imaginary” dimension. This
imaginary dimension represents the complex deviations from our real experiential eigenspace.
 “Imaginary” as we are referring now, does not mean “that which is created from our
imagination”. Imaginary refers to a mathematical way of representing a vector space. The Real vector
space of awareness described above, represents now a new x-axis, with the y-axis now representing the
imaginary dimension. This model allows us to use complex analysis to describe our experience.

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

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

The surface of experience is the flow of awareness through an eternal moment contacting objects
and actuating response. Awareness is a field state watching many parameters, actuating a path by driving
our body and mind towards greater value and understanding. A feedback and feed-forward control
mechanism allows awareness the fine-tuning it needs to move the objects skillfully in its field. In any
intended path, the name of the “shortest” distance between two experiential points is an experiential
geodesic. An experiential geodesic is what a straight line is on a flat plane applied to the flow path of
experience.
If a person has the intention to go from point A on the earth to point B, the geodesic of the
territory is curves up and down mountains and adjusted for the shape of the earth. An experiential
geodesic would take into account the mode of travel, the expense, the burden and blessing on the
awareness to get from point A to point B. An experiential geodesic need not be about travel on the earth,
per se. It can occur over years as a person pursues a college degree or any goal. The most experientially
graceful potential path to fulfilling a goal is the geodesic.
This is brought up now to make clear that the manifold coordinates of experiential space are not
based on flat Cartesian-like coordinates. Experiential geodesics can be quite convoluted, hinting at the
complicated geometry, like a leaf flowing down a stream snagging obstacles and moving on. The flow
of the stream is like the karmic field tendencies of awareness hitting perceived objects, attaching and
moving onward. The “shortest” way down the stream is the experiential geodesic.
The flow itself can be viscous and turbulent, especially with a stronger grip on the objects. The
objects can seem impassable and offer resistance. Our skill to navigate can also play a crucial role. Our
boat can malfunction and fail. We have many possibilities of navigational choices and potential fields of
opportunities. Each potential field with their contextual subfields is attractive or repelling to present
awareness and is the field of potential choices. To understand experiential deviation from our most
graceful path, we need to understand the potential experiential geodesics. Clichés can happen at any step
of the experiential way.
Impedance Disruptions
There are many, many impeding factors that take way from our fullest fulfillment of awareness,
but they can be conveniently organized into personal, worldly and social impedances. Impedance is a
resistance to value and meaning on the flow of awareness as contact is made with an object or event.
Personal resistance is any hindrance of our perceiving, conceiving, comprehending or utilizing the object
that is primarily causally related to our own mind or body. If our own physical and mental mechanisms
are malfunctioning, then our experience geodesic is challenged. Our myopia may resist our accurate
perception. The worldly condition, like fog, may also resist this perception. A political arrest can
markedly resist of choices of perception. Many paths are blocked by resistances that require effort to
flow through.
Worldly and social factors are external resistances, while personal factors are often internal
resistances. Personal factors of resistance can be divided into intentional and unintentional factors.
Unintentional factors include malfunctioning of our body and the functions of the mind. These
distinctions are important as the choice of clinical therapies will begin here. If a person can control their
disruption by learning new ways of choosing, then the therapy can be cognitive. From an experiential
frame, awareness chooses given the resources at hand. Sometimes a physical mechanism needs to be
repaired to give the awareness opportunities. Sometimes we need to be taught to learn what we need to
know. The greater the resistance, the harder we have to try to keep our equilibrium and to pursue value.
A perceived obstacle in our path can be impending or it can be a future possibility. Objects can
have physical mass and they can have experiential mass, representing an inertial force that gains weight
in our conscious field. This weight has resistance to our effort. The very inertial force of the object
causes a disturbance in our field based on it’s mass. Mass is a group of qualities and their potential
transformations. This mass may be physical like a car coming at you, or it may be conceptual, like a test
that is coming up on Friday. The object or event coming at us entices us to yield or pursue, or else we
ignore it. Many events require our effort to resolve the friction that the events co-create. The greater the
resistance of the object or event, the greater the effort is called forth to deal with it.
Some events are small and some are large. The tragic death of a parent or child is a huge event,
while a drop of rain hitting our forehead is minor. The qualitative intensity of events have an impact on
the effort that will be required of us to be stabilized in a resonant equilibrium with value and meaning.
Event inertia interacting with experiential flow viscosity influences the permeability of an intention to
pursue an intended path of manifestation. Our intention is also resisted by our lack of capacity and our
unwillingness to do so. Our lack of capacity and inductance has a reactance-like impedance to our
experiential flow and equilibrium. What we have learned and how we apply it has a lot to do with the
strength of our effort and manifestation of value experience and expression.
 Capacity Disruptions
Intelligence is a measure of the capacity to perceive, conceive, comprehend and create with
meaning and value. Part of intelligence is related to a storehouse of remembered experience. Lack of
exposure to the knowledge, poor comprehension of the knowledge, lack of memory, or inability to
properly perceive, conceive and relate experience can all impair our ability to learn. Learning is how we
gain the ability to transform our experience. There are many different styles of learning and varying
degrees of successfully pursuing the learning geodesic.
When presented with the opportunity to learn, awareness either shies away from or pursues the
opportunity. Curiosity, interest, politeness, patience, so many factors are involved in the rate and depth of
learning. The a priori apparatus also determines much about the choice of pursuits along that learning
curve. The stickiness of objects into memory, the cue-ability and transformations available for those
objects play a role in learning. Learning takes place on all dimensions of awareness and often depends
most strongly on the intellectual resources of that dimension that the awareness most commonly dwells.
The intellectual modalities of learning depends on the focal points on the field of awareness and the
resources in that field. There are as many different types of intelligence as there are modalities.
The perceptual faculties allow a certain type of intelligence. This is especially evident through
out the animal kingdom. In a very non-conceptual way, creatures learn the value and meaning of
perceptions as they experience. Each of us have developed an intelligence to understand the meaning
and values of our own seeing, hearing, and feeling. Some of us dwell in a particular perceptual space in
preference to another and this sets a momentum into the preferred learning style. Our early learning
styles cascade into our present styles and the seed of the preferred perceptual modality is often apparent
in our learning styles.
Early in human life, we learn primarily through input originating from our sensory modalities.
Through maturity, we learn to learn by conceptual virtualization, which allows us to consider abstracted
objects and their potential transformations. Vestiges of our early perceptual learning styles remain often
in our conceptual style, as well as our comprehension and creative styles. Children with skill in visual-
spatial intelligence often continue to develop this trend into visual arts, architecture, etc. Some are more
inclined to learn by listening and become much more sophisticated in sound recognition and nuances,
sound topographical mapping, pitch identification and rhythmic expression. And there are those who are
very discriminatory in their touch and have a more thorough sense and expression of balance, position,
emotions and object identification. Massage therapists and acupuncturists often have very intelligent
fingers.
 Intelligence is not just about isolated capacity in one modality, but also about the integration and
intelligence in all of our faculties. Many savants have a very deep intelligence in one experiential
modality at the seeming expense of their intelligence in other modalities. They can be quite retarded in
most other areas of potential intelligence. Some people have mediocre intelligence in any particular
modality, but excel in their many skills and general common sense. Many gain an intelligence that is
not based on any particular modality, but on the ability to have insight about the weight of each
experience. People tend to become intelligent based on the space where they prefer to dwell, but also by
exploring and creating other spaces. Curiosity and interest are important fertilizer for any learning. We
tend to be curious about the objects presented to us or that we could pursue for our perception. Learning
disabilities and excellences can occur in any and all areas of the experiential spaces.
[Definitions of common learning disabilities]
Some learning disabilities are more common than others. A learning disability occurs when
someone is expected to learn at a particular rate and depth, but is not able to compared to others in their
maturity class. Standards of basic intelligence includes reading, writing, remembering and problem
solving. School teachers might also include many other standards of socialization and the ability to
follow commands, focus and stay on task, come up with the “right” answer, perform a skill, critical and
creative thinking, construct models and systems analysis. Learning in early life is about conceptualizing:
identification, classifying, relating and transforming, remembering, and learning to apply the rules of
grammar, thought, and behavior to our experiences.
Memory plays a large role in our capacity. There is a vast volume of re-memorable information.
Some information needs to be cued to be remembered and some can be accessed by awareness by
asking. Some memories pressure into awareness. Memories are both state and dimension specific,
meaning that we tend to remember things better if we are in a similar mood, thought, behavior, scene.
Memories are a playback of a previous experience and our previous experience is dependent on our
original focus of awareness in a particular experiential space. Similarity calls memories forth, as does
necessity and desire. Our brain also has to be in cooperation. Loss of the appropriate neurological
capacity is a major cause of memory loss and inaccessibility. This is clear in brain injured patients who
have memory problems.
Amnesia is the loss of memory and can occur as a result of neurological loss and because of
repression, the subconscious subduing the memory from the momentary experience and suppression, the
intentional act of forgetting and putting out of mind. Amnesia can be anterograde, forward from an
event, or retrograde, previous to an event. Amnesia can affect primarily the short term memory or the
long term and can be dimension specific. Memories can be about a prospective event, remembering to
perform a task in the future.
The egoic field of awareness must deal with the memory that is available to consciousness.
Experientially, memories have a qualitative and conceptual component that can have a graded
membership with vividness and accuracy. Some are clear and vivid, some are duller; some have deeper
symbolic meaning, some less. Some memories are pictures, video, sounds, feeling, thoughts, words,
relations. Memories are analog and propositional. Memory deviations thus can occur because of clichés
at any level of our body and mind involved in the original recording of the experience and the playback
features that change with age.
Memories can change because our interpretation of memories can change. Memories are
memories of our experience of an event, not a memory of the objective details of the event. Thus
memory is biased by our perceptual, conceptual, comprehensive and volitional dimensions of
experience. We view any scene through the filters of our own interpretation, a memory is no different.
Some people have a remarkable capacity to witness objective reality with detail and precision and to
remember that attention. Each of us have to deal with the memory faculties that we are given, and we
can learn memory skills.
There are many memory schemata that one does learn to remember things. We can rehearse a
pattern of experience to further anchor the memory; we can pair the object with a referent clue that may
remind us of the object; we can prime our memory with semantic clues that recalls a memory. Words
and phrases are common memory cues, calling forth a memory of perception or conception by their very
articulation to ourselves. We can pay more attention to the details, be more interested, and plant
identifying clues for memory to grasp at.
We can search for a memory and sometimes find it hard to find, but we know that we know the
memory. It causes a frustration to awareness to forget. Forgetting of past events, forgetting words, a
task, a face, scene, map of the way, can bring awareness distress and dysfunction. Dementia is the
decline of our intellectual functions and is influenced strongly by memory dysfunctions. Learning is
very difficult when we can remember and our mental faculties are failing. No matter how “good” our
memory is, it is still very limited. Even many savant memory geniuses, have memory problems in other
areas of their experience. No ones memory is perfect because our intelligence is limited and our
attended experience is contained within our capabilities.
We begin life with a form of dementia due immaturity of faculty and ignorance lack of
experience. Through much maturity, socialization and instruction, we gain a volume of input with a
degree of clarity, meaning and value. Our learning is skewed by our conditioned field in which we
dwell, our memories, and our transformational skills that we have conditioned into our mental and
physical faculties. By discovering the seed of the learning disability, a person can build their resources
significantly through the support of insightful parents and teachers. Many learning disabilities are often
influenced by teaching disabilities when the teachers have not gained the insight into the learning needs
and styles of a particular child. Schools can greatly affect a child’s esteem in the learning process.
Self-esteem is a being’s sense of self-worth and meaning. A child’s physical and emotional state
can influence their ability to learn. Fear of failure, attention deficit and hyperactivity, hypoglycemia and
nutritional influences, painful memories of prior history of failing to meet expectations are among many
of the influences on the child’s current learning abilities. All learning is state dependent, and
encouragement, fun and wise teaching influence the imprint of the learning.

Inductance Disruptions
Induction has to do with recognizing and transforming objects by inducing a field state.
Induction is the willingness to move an object as intended to create a manifested event. Induction puts
into motion or retards motion, controlling the fine tuning of objects in the experiential fields. Induction
urges forth the voltage (effort) applied through our capacitance. Induction is like the hand on the throttle
and rudder, steering the current of past experience in the present context. Through skill, awareness
learns how to create a field state, an image, a feeling, a directed behavior, returning over time to the re-
created field state. In our clumsiness, ignorance, foolishness and wisdom we learn to discipline our
efforts from being primarily driven, to primarily driving. Induction is about the disciplines and
principles that guide our efforts.
Humans are fine examples of potential moral deviations. The moral geodesic would be the
strongest, clearest path, timed and orchestrated to manifest the principle intended. The arrow of
induction is pointed at the target of an intention; we have to hold our target steady over time to create
and pursue/avoid opportunities. We can have bad aim, unsteady hands, unsure confidence, a weak grip,
there are many influences on the inductive field intended by our will. Awareness is constantly inducing
many field states over time, creating and taking advantage of many situations to extract and recreate
value. Even at any one moment, many objects can induce our attention and many objects can be induce
by our attention. Our urge to create and transform is at the base of induction.
We have to do something with our drives. Feelings are pressured strongly onto our field of
awareness that begs an answer. Decisions need to be made or else we get impulsed into activity.
Impulsion is a major factor requiring subduing or else there is social consequences; Decisions to change
the pressure onto our flow of awareness to change or to create a course. Too rigid or overbearing control
can lead to a compulsive anxiety when the field state congruent with our demands. Too tight or too
loose a reign on our desires and impulsions will have implication on the harmonic resonant field. Each
of us learn to give and take control of the flow of our experience impacting with the world.
Moral styles can be rigid or flexible, tight or loose. They can be misguided or poorly executed.
Styles can be free flowing, ritualistic, lazy, steadfast. Most fundamentally, moral styles can be wisely
cultivated or foolishly ignored, encouraging valuable and meaningful experiences or not. Moral styles
are a conceptual gestalt orientation of the choice patterns of a person. They describe the overall
qualitative vectors of the successes and failures, creations and destructions of life. Choice is the root
gear, churning the cogs of actuation, inducing our intentions into manifestation. How and why we
choose and encourage our manifestation develops into self-defeating and self-promoting patterns. These
patterns are the patterns of inductions, holding and releasing a qualitative control on its own experiences,
seeking to maintain its own equilibrium and cope with the impacts from the world.
Choice is at the critical point in pursuing the cultivation of schemata, habits, traits, and themata
that are valuable and meaningful. Choice is the intention to create a change. Our future pattern
manifestation is encouraged by our present and past choices. The degree of this encouragement or
discouragement is measure of inductive deviation into self-defeatingness. Foolishness is the name for
this measure of self-defeatingness and it occurs on all dimensions of awareness. Stubbornness is a
measure of the resistance to change in the resonant direction. Our self-promotingness proves our
wisdom. Integrity is a measure of the congruence of the choice with the most self-promoting way.
Hypocrisy a measure of our deviance from the geodesic of the self-promoting way. Inductance is
intimately correlated with our integrity to hold our discipline aligned with our principles and is a key
player in manifesting our best experience. Integrity is the quality of the field state itself held in its fullest
resonance and expression, the continual returning to hold a field state as such.
Voltage and Power Deviations
Voltage is a measure of the effort required to keep awareness moving towards a resonant field.
An object or event disturbs the field and awareness copes with this disturbs by its strength of ability. The
capacity of stored knowledge, strength of faculty, and transformation ability are the arsenals to deal with
the polar tension disturbing the base state. Our voltage strength is a measure of our stored capacity, and
our desire. Desire is a measure of our conviction to resolve a disturbance by pursuing a needed
resolution. An object creates a charge onto our field or awareness and is pursued or avoided by
awareness with a certain intensity.
Voltage is similar to the pressure that is caused from a tank of water held at a height. The tank is
the capacity, the potential force to allow flow (from the height) is the voltage, while inductance is like
the valve to allow or restrict and direct the flow. Experiential voltage is the pressure in awareness caused
by want and don’t want, urging into motion a pursuit or avoidance. Recognized needs polarize
awareness into a state of desire. The intensity of desire attached to an object or event is a measure of the
experiential voltage. The need is charged with a level of attraction or repulsion. This charge interacts
with the experiential field tendencies at the moment determining the “electric potential” for awareness to
pursue or avoid that object. If the charge differential of the object and field is strong enough, it can
overwhelm the intentional faculties and impulse us toward the fulfilling of the desire.
With maturity, awareness gains strategies for fulfilling or avoiding desires. Desire can happen at
any dimension of awareness. These strategies can be concordant or discordant on the future field state.
Every strategy has an experiential geodesic. Some strategies are misdirected, heading towards suffering
and misunderstanding from the start. Some strategies are confused, others are weak or mis-executed.
These moral strategies help us to deal with the resistance from the world. Experiential voltage is a
measure of the tension created on the field of awareness and is the effort required to move experience
through its resistances. This is the Moral Ohm’s Law, V=IR .
This effort, when it moves our awareness manifests as our power—a measure of our ability to
create experiential change. Power is a measure of the rate of doing work. Experiential power is the
manifestation of a person’s life, how and why we have moved ourselves over time, our life work. This
work is vast and mighty. It required great strength of effort, many intended pursuits to get here now.
Experiential power is our experience flowing with our strength of effort behind it. Power=VI.
Many people suffer from voltage and power problems. Inhibition, deviated moral styles,
weakness, malfunctioning or immature faculties can all effect our capability, intention, effort and
manifestation. Most of these energetic problems are either related to deficiency, excess, or poor
integration. Some problems need strengthening, some diminished; some problems need support from
other areas of our experiential space. Integration amongst all the dimensions is a critical requirement for
strength of manifestation to occur. A feeling is just a feeling, a thought, just a thought. All these act in
unison to pursue a strategic goal, this creates an effort that is far more powerful.
The body, for example, may suffer from hypothyroidism and great fatigue. This hypo-metabolic
state grossly reverberates to all levels of awareness. Severe hypothyroidism will cause voltage and
power problems and leave the mind sluggish, feelings shallow, and body slow and cold. Much less is
likely to get done. The being can compensate and attempt a noble effort, but without a proper working
thyroid gland, this effort too is fatigued. Our voltage is dependent greatly on our physical health and
function as many physical clichés lead to fatigue and sluggishness.
Voltage is greatly influential in our psychological deviations. Anxiety, depression, attention
deficit, abnormal desires, thought and personality disorders, are intimately tied in with our experiential
voltage. Our mis-directed or weak effort will leak into and out of all the dimensions. Voltage can be on
or off, and a fuzzy magnitude of too strong, strong, weak, really weak, or none. At any time we can put
the peddle to the metal and crank up some further effort. All our manifestation is related to our power, so
all moral deviation will be related to our voltage gone askew.
Tuning and Filtering Problems
The experiential fields are constantly seeking a state of equilibrium. Every object coming into
awareness disturbs the field in a particular way. This disturbance snowballs into larger disturbances, or
dissipates out of awareness, or is accommodated/assimilated or is ignored. The disturbance is also dealt
with, if possible, by awareness. Awareness seeks to induce a change in the field state, object or both.
Given our effort and intention, we are still left with a level of disturbance that we have to tolerate or
learn to cope with. We constantly need to tune and filter our awareness to tolerate the impingement on
our current resonant field and to create a better resonant state.
In physics, resonance occurs when the frequency of an external force matches the natural
frequency of the objects it is effects. Experiential resonance occurs when the qualitative force of the
object is in rapport with the induced remembered qualitative field states of awareness attached to that
object. Resonance occurs on every dimension of awareness and is responsible for the ability to
recognize congruence and harmony with meaning and value. An object resonates with truth when we
identify with it confidently. Visual objects resonate with memories of similarly identified objects so that
we can recognize it. All objects resonate in our qualitative field not just for identification, but for import.
Once recognized, the object has a qualitative repercussion onto our field. The equilibrium shifts for the
better or worse, into or out of harmony. Resonance is a measure of the harmony of objects with our
awareness.
Many people suffer from resonance problems. They can have problems with the objects
themselves being strong and disturbing. They can have problems with the field being held in a state of
dis-equilibrium. The harmony point of the equilibrium may be in balance, but the amplitude or direction
of the quality may be mis-tuned. Resonance problems may be disturbing or harmonizing with the value
field, meaningful or not. Some resonance problems are recognized in memory or identification
problems, as well as in anti-social behavior, anxiety disorders, and in mood disorders.
We resonate around a principle root of value or meaning. The value or meaning is like the root
“frequency” in the physics of resonance. Our experiential field itself, develops a natural resonant
frequency, so to speak, which is the summing of all the qualitative states in the subfields of awareness
over-toned into our qualitative experiential sound. We function and experience best in resonance.
Resonance is a measure of the quality of the state centered around a particular value or meaning, and as a
system as a whole, centered around experience itself..
People can have trouble tuning in to the qualities and meanings of objects and trouble tuning
their field states to a “better” resonance. Most of the tuning problems come from the filters that people
use in cognitions. People have developed a spectrum of cognitive filters that keep certain other field
states from reaching the fore-field of awareness. These filters are the very skews that we distort our
reality with, keeping in certain pieces of information at the exclusion of others, attempting to minimally
disturb the equilibrium.
Equilibrium does not necessarily mean healthy. People can tune into illusions and delusions and
hate and violence as a familiar way. This equilibrium may be tolerable or at least survivable, but it is
probable not the best resonant field possible. We can cultivate our fields to have better quality and
meaning, but we have to tune our filters differently. Equilibriums can be disturbed or mistuned.
Replacing deceiving and misaligned filters with enhanced tuning techniques, can help re-set the
overtone, harmonize the field, and attain resonance with the excellent states of awareness.
Awareness often has an inefficient grip trying to keep in resonance with a harmonious and
meaningful state. In electronics, the efficiency in maintaining a resonant frequency is called the Q-
factor or quality factor. A system with a high Q-factor resonates with more amplitude at the resonant
frequency than one with a low Q-factor. The Q-factor is a measure of the energy stored over the power
dissipated while pursuing resonance. The higher the Q-factor, the more energy is stored from the
resonance and less loss from the resonance. A person’s experiential Q-factor is their efficiency in
maintaining and cultivating their resonant field. An experiential Q-factor is a measure of our Integrity,
the efficiency in maintaining a valuable and true harmony amongst the field states of awareness.
Something that is resonant is capable if inducing resonance. The qualitative state we resonant at
either for particular objects or as a state of consciousness can induce resonance in other similarly
resonate-able fields. A resonant field induces an effect on other resonating fields. It may induce a
dissonance if the field is tuned into a different, out of phase quality. A word can induce a meaning, a
value. A belief may resonant to our core values. Any aspect of awareness has the potential to resonate
with any other awareness in accord. Feelings with thoughts, thoughts with thoughts, you with me, our
characteristic qualities either jive or they don’t. Our tune-ability and that which we tune determine
much about our skew and our way.

Phenomenological Disruptions of Experience

Now that we have introduced how the fundamental forces can be involved in the process of
deviation. Experiential structures or functions can go haywire deviating us from our most graceful way.
There are vector fields of possibilities for the graceful way; they are in a direction and pattern different
than clumsy and foolish. We can proceed to examine the functions on each dimension and speculate on
their potential root cause. Root causes of dysfunction are usually either structural, intentional, or
because of the impact of the external forces. Let us examine the experiential deviations on each
dimension of awareness by re-evaluating the structures and functions in terms of their malfunctions and
failure.
Experiential Topological Disorders
Awareness, itself can be skewed by its very nature and pre-filters any perception, conception or
comprehension. Our awareness is skewed by the fundamental mis-identification of the object of
perception for that which is conceived. Believing any representation to be the object it represents is an
untruth, a correlation, but an untruth. We constantly believe our perceptions to be the real object that
exists, forgetting that it is light reflection of a figure on our retina transmitted through nerves to our brain
and somehow eventually conceived as an object. We can catch ourselves from over-believing the movie
we are watching, but it is hard to believe that our dramatic perceptions are not the reality we perceive.
This fundamental tendency to believe our drama as real is a potential root deviation that befalls
consciousness. Our stubbornness to see that we do not see the truth, but our sensation, perception,
conception or comprehension of that truth, deludes our experience into the complex dimension.
Schizophrenia is an extreme example of delusional states that fundamentally misidentify and
misrelate the unreal for the real. Severe schizophrenics, in the midst of their delusions, hear, see, think
and believe things that are not objectively verifiable. They remain fixated in the imaginary dimension,
identifying, evaluating, believing things that are not true. Any input onto their awareness is skewed into
their web of mis-belief. From the outside, schizophrenics arte psychotic and delusional. From their
inside, their awareness is still trying to navigate given their fundamental askewness.
Schizophrenics get into social and intra-psychic trouble by attaching conviction onto their
delusions. The make decisions based on their evidence at hand. They are impulsed and pressured by
their thoughts and conceptions and imaginations. Equilibrium is often challenging given these psychic
disturbances. Fulfilling a more stable resonance is practically impossible because the delusions fragment
the fields of awareness into disarray. If awareness cannot tame the impulsive force of the thoughts or
feelings or perceptions, then the awareness dissociates into confusion, not knowing what to believe.
All of us have a little schizophrenia in that we have delusional attachments to untrue convictions.
Early in infancy, it is clear that the baby is trying to tune in with the world. The infant can have a direct
perception of the objects, but, because of ignorance , does not know the significance of that object. Each
child develops a degree of fundamental skew when approaching reality. It is like a compass that points to
the magnetic north rather than true north. If our compass is really off, say pointing south, the we have a
big problem. Some peoples’ reality compasses seem to point very close to the true north, clearly and
brilliantly comprehending reality. Schizophrenic’s reality compasses point southward, and they wander
through life confused in their bearings on reality. Each of us have a fundamental degree curling into the
complex dimension, believing the unreal to be real. This degree of skew changes as we mature into
wisdom or foolishness.
Children need to learn how to be effectively reality oriented. Some kids get caught in their own
narrow space and neglect the other experiential fields. Some kids get so reality oriented that they neglect
the values of their own imagination and creativity. Concreteness and direct perception in healthy
maturity are augmented by abstraction and more sophisticated relation.
Each person has their intrinsic luminosity level of awareness. Some dimensions have more
luminosity than others as awareness dwells in the space of most familiarity. There are quantitative and
qualitative levels of luminosity/sentiency of awareness in the particular spaces that they well, as well as a
fundamental luminosity. Each room in the house of our awareness is lit only so well. We can get
familiar and perhaps more comfortable with the level of light, or we can have angst from the unknowing
darkness. We can seek to shed more light or shy away from the darkness.
Our fundamental level of awareness can change from morning through evening, and drastically
changes at night. Many medical and aging conditions can lead to impairment on our level of awareness.
This “level of awareness” is a reflection the intensity of luminosity as well as our capacity to see and the
focus of our attention. Fuzzily, the level of awareness can be described as: No awareness, minimal
awareness, at the average level of awareness, very awareness, or fully aware. There are many tests of
mental status.
[The mental status test]
One’s level of awareness can be metriced to an external scale to evaluate a cognitive dysfunction
that threatens awareness. Many such scales have been developed by ambulance drivers, head-injury
specialists, and caregivers, and each of us have developed our own subjective metric for our own level of
awareness at any particular time. We might experience it as being “spaced out” or “drowsy” or
“inattentive”. Awareness is not just a quantity of insightability, it is also the qualitative grasping of the
realness of our experience. Awareness is the very texture of our experience at a particular moment.
Our ability to feel that experiential texture is an important skill that we develop. We are born into
that experiential texture, feeling the very moment of our reality in a qualitative way. Awareness has a
unique timbre of a certain amount of qualitative skew from truth and value that is given as part of our
experience. We have our particular vision that sees the colors because of the physical a priori organs and
tissue. Our awareness, even a priori the perceptions, is colored by our field tendencies now built into the
very texture of awareness. We have no choice to see directly but through our very looking. Our
awareness is biased both by the faculties of awareness and the awareness itself.
The boundaries of space where awareness dwells bring with it a comfort and an angst. Our
comfort zone extends only so far. How we deal with this angst of stretching our boundaries determines
much about the personality. Some people’s vision is focused primarily on their internal conceptions;
they are more introverted. Some are focused on the events in the world as a primary source of input;
they are more extroverted. Inhibition and exhibitionism are extremes of introversion and extroversion.
Each us wrestle with and are both extroverted and introverted. We look within and look without. Some
of us get oriented to an extreme place of overly shy or gregarious, most of us learn how to be both.
People can have clear or unclear boundaries. Not all spaces are clearly defined as this or that.
Sometimes the boundaries are fictitious and projected. Sometimes they are ignored and bypassed.
Certain personality disorders have boundary issues, like the borderline personality. They have patterns
of blurring their boundaries and step into the space of others impulsively or rudely. Some spaces call for
clearer definition. Social spaces especially prefer clarity or else the trespass can cost you your life.
People can have boundary issues within there own mind much the same way. Sometimes people mistake
where a perception ends and a conception begins. Each experiential space has its own boundaries and
issues around those borders.
Sometimes the awareness gets stuck in a particular space and cannot find its way into other
spaces. This occurs most commonly after certain types of strokes or brain injuries. Some loose the
ability to speak or name or recognize certain objects. Each of us has comfort and abilities in certain
spaces over others. The fundamental spatial frame of awareness is skewed by the place of the dwelling.
Beings that learn to shift their frame of reference to other spaces gain intelligence and insight. The new
territory also brings with it a new perspective, with new opportunities and new problems. When we go
beyond our familiar boundaries, we may also get anxiety and insecure.
This insecurity is the angst of not knowing how to tuning in with a resonant equilibrium for the
new space. This is clearly witness in social situations. If we don’t know the rules of social interaction
then we are likely to not be in harmony, and this is especially anxiety producing. An American in Japan
feels this upon arrival. We often fear disrupting the social resonance field. This apprehension can occur
in for every field, not just the social field. Some fear going into their own mental sub-field where they
calculate numbers, related to their past embarrassment of miscalculating. These are boundary issues.
Each of us are stubborn or apprehensive to go into certain experiential spaces. In each space we have a
certain degree of stubbornness or apprehensiveness to widen the boundaries. This can become extreme
in certain people.
Some people become agoraphobic which is the fear of experiencing an embarrassing or
distressing situation in an open or public space which a person cannot escape. Agoraphobics create a
cocoon of comfort in their homes to protect then from the anxiety of going beyond their doors. To avoid
the distress, they remain in their space of comfort. Likewise, each of us creates a cocoon in the comfort
space our own field of awareness. We do not often even consider going back into that very space that
distressed us. Sometimes the space narrows like with the agoraphobic into a room of consciousness that
neglects the rest of the world for the relatively angst-free space. Retardations, narrow-mindedness,
arrogance, stubbornness are all deviations into a confined space.
Angst occurs once awareness is identified with on object, for the object takes the focus of
awareness into a space. Awareness has a certain baseline vibe that is minimally disturbed when it is not
grasping at an object. This state of minimal disturbance of the field of awareness is called peace.
Peace, also called calm-abiding, is the resonant field of awareness itself, unoccupied by any objects, not
focused in any other spaces. Every sub-dimension of awareness has a resonant field and so does
awareness. Sometimes the baseline is disturbed. This is evident in certain temperaments that are highly
reactive and non-accommodating by nature, regardless of the nature of the input. Some temperaments
are fundamentally peaceful and accommodating. This disposition influences the qualitative movement
of objects in the field.
(relate with brain waves)
Another fundamental disposition of awareness is its tendency to move towards the good and true
or away. Even if we do not know the absolute objective truth, we all have some intuitive sense of good
and true and we choose to move in allegiance with it or against it. Weaved into our fabric of awareness,
not just our faculties, is an uprightability, the innate tendency to be in tune with the good and true as we
experience it. This tendency for truth seeking is part of the nature of awareness as is the peace seeking
and the luminosity. Awareness itself can be fundamentally deviated into self-defeatingness, disruptive
or dark prior to the perception, conception or comprehension. This biases our experience.
With maturity a being tends to become more fixed or more flexible in its fundamental field
outlook. The tendencies snowball with conditionings and cultivation. They can also change with health
and the aging process. Awareness tends to become more narrow or more broad, more dark or more light,
more fulfilling or more despair, depending on the tendencies of the person. Awareness itself is tarnished
or illumined by karma.

Physical Correlates with Experiential Dysfunction

The possibility exists that all parts of our awareness are dependent on a physical
condition. Awareness is dependent on the physical faculties for our sensations, our attention, our
memories, our calculating and linguistic ability, our feelings and behavior. Malformation, deformations,
retardations, aging, trauma, organ and system malfunction, metabolic disturbance, nutritional and
ecological influences, and drugs can all derange awareness from value and truth. Each of these
categories of physical correlates can keep a person from their fullest potential, and redefines a restricted
boundary of experiential dwelling space.
Awareness can be made not aware by physical causes and thus awareness has a graded
membership of luminosity from none to full. “Full” is a measure of awareness that relates to the
potential capability of being aware based on past and expected experience. Our full awareness is
dependent on our physical correlates. This does not mean that awareness is physical; For awareness to
manifest in the world, the physical world is necessary. The question exists as to whether awareness can
exist without a physical dependency. Awareness in the state of calm-abiding, not attached to any objects,
may exist beyond the physical because there is no time and space, no change because there is no objects
to change, but still awareness exists. From the experiential frame, the physical world needs awareness to
exist. Therefore, it is likely that the world is dependent on awareness, which is dependent on the world.
This ancient paradox of interdependence influences our reality and polarizes philosophers into
materialists or spiritualists. While I am alive and in a state of non-calm-abiding, I will believe that these
polarities are co-dependent.
I will assume that all aspects of awareness are extremely physically dependent, except for the
aspect of intended choice. Given a certain level of awareness (which may imply physical dependence),
then the ability of choice, i.e. the induction of change, is not. The ability to manifest the change may be
primarily physically dependent, but the induction of the effort by the choice will be considered not
physically dependent, but primarily dependent on awareness. The initial directed effort is the function of
awareness. Beyond that moment of intended contact, physics has a lot to do with it.
Nonetheless, we can recognize that our awareness will be likely to change in a particular way
given certain physical influences. Given a potential space of capability, how much does awareness dwell
and transform within this space. The physical world makes the space possible. The physical correlates
with experiential dysfunction needs to be considered in every dimension of experience. The space of the
dwelling may actually be physical, from the experiential frame, they are experiential.
That which awareness experiences takes place in an experiential space. The experiential space
may itself, dwell in a brain, in a body, in a world. This seems likely at this time, but that does not mean
that experience is physical. We experience awareness as a separate, though dependent space than the
physical correlates. The physical correlates bring information and opportunity to awareness. The
physical is the home of awareness, yet awareness is different that the home. Awareness with no objects
has no substance and thus cannot be physical. All physical material has substance.
Given this philosophical digression, let us proceed to focus on the major categories of physical
correlates of deviations from value or meaning. Most obviously, our awareness is greatly dependent on
neurological correlates. Through the insights of functional imaging like PET scans and fMRI, we can
watch the physical correlates our in the brain in real time. Topographical maps of brain functioning are
available that correlate our experience with brain function. We can also use these to examine people
who have lost capacities that they once had due to a neurological event. Strokes, trauma, metabolism,
toxicities, genetic expression can all influence brain function to make certain experiential spaces
inaccessible to these victims. Memories might disappear, a sense perception distorted, a cognition
concretized and un-abstractable. The givens to awareness goes through changes and become the present
dwelling fields for awareness. We can learn the science of the physical correlates with experiential
restriction.
Dementia is the name for neurological conditions that cause severe alterations in cognitive
ability. There are many physical causes for dementia. Some dementias are acute and reversible and
others are more chronic and degenerative. Extremely acute cognitive disruption due to physical causes is
called delirium. Delirium can be induced by infectious disease, metabolic imbalance, drug-induced, and
also many other physical causes. Our experience is intimately tied to neurochemical correlates that create
fields for awareness to dwell. That correlation is dependent on minute and vastly complication physical
transformations. A cliché in any aspect of that transformation could alter the conditions of the dwelling
place (space).
In other words, the “laws” of experiential physics are dependent on the dwelling space of
awareness, and this is dependent on the physical correlates. The objects within those spaces are
perceivable or conceivable or behave in certain ways often, because of physical laws. But our perception
or conception of these objects may not obey these physical laws. They are skewed by our attention,
perception, conception, intention and the “laws” of the space in which they dwell. These laws may be
determined by the physical alteration. Vision is altered without the eyes to see. We live in an
experiential world that has to deal with our eyes and ears, our naming faculties and our feelings. Our
experiential spaces can offer objects with size and shape and color, contrast and texture or they may not.
Physical problems narrow the playing field and rules for awareness.
The physical correlates may also predetermine the rate of development to gain access to
potential experiential spaces. Certain genetic influences, injuries and developmental delays may prevent
a consciousness from being able to think or feel or see or gain insight into their world at a rate similar to
their age related peers. The social normative metric of developmental maturity for age related
performance of certain skill gives clues that an awareness may be restricted from their fullest potential.
Vocabulary development, play skills, motor skills, calculating, reading, socializing, obeying commands,
performing tasks, abstraction ability are all with their physical maturation correlates. If you only have
one leg, then you learn how to walk with one leg. Each of us have learned to deal with the cards we are
dealt and given them, pursued our becoming. Given our givens, we can either embrace our space or
resent it. Experiential space only gives awareness opportunity to behold, how we behold is forwarded by
our style of encouragement or not.
In each of the upcoming sections describing the deviations from valuable experience, the
discussion will often allude to the physical correlates that influence of current state of awareness. This is
not surprising since almost all of experience is dependent on some physical correlate. We will focus on
the experiential consequences of physical influences, rather than on the physical influences themselves.
How do these physical influences color or cramp our experiential space, transform objects differently,
and take away or help our bliss. Most importantly, we will focus on how awareness can influence these
givens to cultivate a better space and way in that space. And we should always remember that all the
rules and conditions of an experiential space can change in a moment from a physical cliché.

Attentional Skills and Problems

 Attention is characterized by the focusing of awareness to a point and is measure by the strength
of ability to remain focused on that object or task over a period of time. Attention requires luminosity
and sentiency to attend; Attention requires an object and the ability to perceive that object; Attention
requires the effort of holding onto the focus; Attention often requires the continual returning back to the
concentration a object or task over time. Attention can take too strong or too weak a grip on its focus, or
can grab and release just right.
Attention can also be the consideration of awareness from the focus of a point to the context
surrounding that point. Attention can be analytically oriented towards a point, or synthetically oriented
towards the whole. Attention is the name of the vector of our awareness as it is with both focused and
peripheral “vision”. Vision here means the internal looking, listening, feeling, i.e., the attending to the
perception, thought or feeling as it appears to us. In other words, awareness turns towards the point of
focus and puts effort into being more aware of a specific place in the mind-field. This awareness means
a focus on the object within the physical and experiential context which that object dwells. Attention
works through both differentiation and integration transformations.
Objects go in and out of attention for a variety of reasons, but these reasons can be polarized into
the following: Oblivion and Distraction. Oblivion is the state of no awareness, commonly called,
spacing out. One is still awake, but the luminosity/sentiency feature of awareness is darkened or unable
to be contrasted from the surrounding, non-object points. The point of focus is lost because of the
viscous fog of awareness intrinsically enrapturing awareness itself. Objects and spaces go away in
oblivion. This can be because the object actually leaves the perceptual field, or because the object is lost
to the focus by lack of contrast or resolution. Attention requires a resolution to identify objects and stay
on task. This resolution can be steadfast or fluctuating, strong or weak, clear or obscure. Resolution
measures the rate of change of awareness towards or aware from oblivion into clarity. The clarity can
be perceptual, conceptual, or insightful depending on the object or the mode of attention. Each
experiential space has its own rules of focus and ways to get lost from the attendant.
Attention is also influenced by distraction. Distraction is the taking hold of another focus, when
trying to concentrate on an object. Distraction moves the eyes of attention to another place. Distractions
can be brief or persistent, strong or weak, worthy or a hindrance. They can take awareness far away or
just a speck, perhaps even into other experiential dimensions,. Oblivion refers to the state of
unawareness, while distraction is the state of focusing on another object or task. Distractions can be
intention or unintentional, and can be encouraged or not. They represent the Y in the road from this
object or that occupying the mind.
 Distractions can be internally or externally generated. Internal dialogue, fears and worries,
hopes and excitements, lethargy and laziness, compulsion and hard-headedness, can all influence the
present field of awareness by impulsing/compulsing the field of awareness to another place. These
thoughts or internal attendings can then further distract the attention away from the original focus. The
mind can be distracted by a meteor heading this way. External events attract or repulse attention to a
certain degree. Extraceptions and intraceptions may both be a source of distraction and oblivion.
Attention can also be confused or confident while looking towards or away. Distractions,
unclarity, and incapability, obscure our attentional abilities. Other key influences include the interest and
familiarity with the object, the impulse to be distracted, and the willingness to return to the focus.
Concentration is the state of sustained attention. Full concentration requires that all these attentional
components work together to remain absorbed in concentration. Fully absorbed concentration is the
absorption of the awareness to the object, event or task at hand. The Sanskrit word for this full
absorption is “Samadhi”. Samadhi is the fully concentrated state of absorption into a specific boundary
of experiential space. Samadhi can be “on a seed” if it is focused on an object. Samadhi without a seed
means that the focus is on awareness itself, absorbed in being one’s essential experiential nature
remaining in the undisturbed resonant field of awareness.
The very disciplining and taming of the mind takes its first and last steps by attending. Attention
is the calling forth of our abilities, our knowledge and skills, and applying them to the task at hand.
Attention need not just be on a single object or quality of the object, but, for example, can be on an
abstract principle expressing itself in the event at hand, but with long term principles in mind. Attention
can take place over a longer integral of time, than just the moment. It can be the discipline itself
fulfilling the principle over the live. Every principle needs a re-attending to the way that is in
concordance with that principle. A principle represents an abstract conceptual resonant field with an
qualitative eigenvalue that is the focus of the long-term attention.
Attention is often required for a congruency check for certain parameters fed-back to state or
egoically normed controls. The field of attention can be put into an auto-pilot, but for fullest attention,
our undivided focus is needed. Disciplining physical and experiential objects requires a learned
cultivation of habitual re-attending, saving the more full awareness for alarm points or opportunities of
further pursuit of fulfillment. We attend to the disruptions that we need to deal with to be able to pursue
our focus. Our attention is shared by our conditionings and hopes, and is influenced by our cultivation,
interest, capabilities, strength and courage to attend. It requires effort to move the focus in an intended
direction. It takes more effort to keep it there.
 The attentional styles of children are deeply influenced by the child’s innate modality
preferences and the encouragement from the world-culture. Where and how the child dwells in their
experiential space influences the attentional abilities. Attention tends to be distracted by the objects it is
presented. The presentation of the objects depends on the field where the awareness is familiar. Our
lips, eyes, ears and fingers all bring awareness objects that have different spatial characteristics than
mathematical objects, dreams, imaginations or emotions and thus call attention in a different way.
Awareness gains skill in the different dimension with their different modalities and rules of
transformation.
With maturity, the child expands its fields of awareness to include conceptual and
representational fields of awareness. In time, awareness develops the skill of “direct insight”, seeing the
meaning and values of the objects at hand and transforming the objects by principally attending to them.
Attention begins the alignment of an object with an intended implication. One needs to be mature
enough to reconsider an intended implication. One needs to project possibilities over a potential time
and space. Children learn how to do this in different ways and styles, with different strengths and rates
of maturity.
Attention begins the instigation of further intended transformation of an object. Attention is a
necessary prerequisite for learning, for it allows a focused input into the conditioning process. Without
attention, memories are more out of focus and unclear. Memory of an event requires at least a minimal
input from attention to the qualities of the event at hand. If focus does not meet a minimal resolution,
the awareness is unlikely to remember the objective qualities that where at hand. With finer resolution
and more discriminating attention, memory has the opportunity to congeal like a photo on the Polaroid.
If the input was a blur coming in onto the film, it is unlikely that the analog will be an accurate
representation. Attention problems can thus instigate the entire learning process by allowing unfocused
or confused memories to obscure the present field of attention when calling forth a memory. The
memory is often used as a control to keep the focus of attention. Poor memory resolution hinders the
present attention, and thus distorts the identification processes.
Attention is a prerequisite for identification. The awareness must “look” at an object to identify
it. Awareness must turn its attention towards the object to see it. The “looking towards” is the first step
in attention. The witnessing of the parameters of the object allows an equivalency relationship to sort
out an identification (if desired). Not all witnessings need to be sorted and identified. Some objects in
our field are fine with a lower level of sorting. We selectively ignore many objects and consider
especially the attributes that interest us. Attention is the selective process itself, sorting out the given
information and considering the important points of interest. Much of this sorting is done in the
perceptual organ, the brain, and subconsciously, but the fine tuning requires our attentiveness. Selective
attention is the selective sorting that considers the qualities that are differentiated or integrated.
Attention drives the discrimination and discernment process. Through the selective processing,
the information is sorted and selected or rejected as an item of pursuit. Should awareness be further
aware, how should it focus and why? Attention then may refocus on inducing the transformations
necessary to fulfill a goal. Attention flows from one experiential transformation to another in order to be
fulfilled. Discrimination is the transitory step from attention to identification. Discrimination uses
discernment to gain further resolution.
Discernment is the act of seeing the differences and similarities of objects as identified in the
same or different reference classes. Discrimination uses discernment to differentiate and identify an
object. Discrimination also uses the integration process to consider the context of the event, the
experiential weight of the object, the potential “reasons” for the object at that time and place moving as
such. This helps to confirm or deny the identity and its transformations. All attention is within a
context. There is a spatio-temporal context, as well as memory contexts impelling a consideration of
identity and implication.
Recognized qualia and schemata are attached to the object/event beginning with the attending
process, imprinting onto awareness as a short-term memory. One must attend to recognize. Once
recognized, then we can instigate a function on that object. The instigation requires attention. Once
instigated, a transformation can be more automated with alarm points and goals pre-set and monitored.
Attention is responsible to keep the mental faculties or body on track to a predestined plan. This is
attention’s executive ability to sort, identify, select, and transform and monitor the strategic
implementation. The executive function of attention coordinates the strategic attack and keeps it moving
accordingly.
Deviations from the fullest potential of attention occur at every stage. We compromise our
attention for many reasons, some are intentional, some habitual, some physical. The attention system
takes time to mature and transforms and degenerates with age. To polarize, attention dysfunctions com
be from the bottom-up or top-down. Bottom-up problems start with the physical functions necessary to
attend. Top-down starts with awareness and moves through the mental functions and feelings and their
influences on attention. Clearly both are important and worthy of consideration.
Some people have trouble attending because the function of attending is not readily available to
them. The dysfunction occurs a priori experience and thus the awareness has difficulty attending
because the brain functions needed for attending are immature, damaged, degenerated or poorly
integrated. Some people’s attention is effected by a poor bottom-up selection system. Too much
information may be presented to awareness to attend to. The impulse to become distracted may be
fiercer in some children than others. The lack of grasping of the meaning and relationships can confuse
the attending function. Poor perceptual functioning can darken attention and hinder luminosity. The
cliché can occur in many physical spaces, including the neurological, genetic, vascular, metabolic, and
endocrine systems.
Ineffective working memory functions make paying attention especially difficult. We have all
had the experience of forgetting what we were focusing on. This happens to some people more than
others. A well-working short-term memory functions to orient the object into a context. The context is
confusing because attention needs short term memory to hold the train of thought and even perception.
If we had no short-term memory, then theoretically it would be difficult to know why we even started a
sentence or how we got here now. Attention would loose it’s direction too easily if it couldn’t recognize
the context of the moment. Purposeful attention requires the memory of why and where to focus.
People with weaker short term memories have more attention deficits.
Each object is presented to awareness by physical means. Perceptual weakness hinders
awareness to attend with filtered vision. Sometimes the perception can be perceived duller and with less
intensity. Often the intensity is too strong; some are pleasant, some our painful. The body can go
through various anatomic, physiologic and pathologic variations that alter the intensity of the
stimulation; this will affect the attention’s resolution and contextual abilities. Poor vision, hearing,
touching, feeling, thinking, imagining, moving caused by physical handicap, can all effect our ability to
attend well. Attention uses its tools at hand to use to direct the attention process. The quality and
strength of every physical and cognitive tool that awareness uses influences our attending ability.
Attention is function specific. Poor functioning of any experiential tool leaves attention frustrated.
[common physical causes of Attention deficit]
Some central processing problems frustrate attention abilities. A visual or auditory central
processing dysfunction presents un-interpretable information to awareness. Either the rate of
presentation is too fast or the information is presented skewed. A predetermined neuronal timing may
help or hinder a person’s ability to decipher the meaning of the input. The person may measure fine
while listening to one isolated pitch, but does not do well when many pitches are presented at once or in
sequence. Some people are especially talented in this and can repeat a complicated rhythm pattern back
after hearing it only once. They have a central auditory processing talent.
 Frustrated attention is the foe of us all. Each of us must reckon with the impassable attempt to
concentrate or apply any attended transformation; some shy away, some move forward. Some people
use their frustration to motivate another strategy, and some use it as an excuse not to go there. These
attitudes of awareness bias the attention functions focusing them on an object in a certain way. Attention
can be held with confidence or cowardliness. This enters us attitudinally upon our endeavor tainted by
our way with dealing with the frustration or grace. Frustration comes from top-down.
Problem-solving abilities requires a strategic approach that includes our attention faculties.
Executive attention is the top-down process of attending to our experience in an organized way.
Organization requires a gestalt, goal-oriented, directed plan to attend to. Awareness must be able to “see
into the future” to perceive a potential goal. Attention can look forward or backwards or to the present.
Problem solving skills need this spatio-temporal planning ability to direct the task. The principle of the
task calls attention to come hither, so to speak. Concentrated attention is needed on any sophisticated
problem solving task. Any of the aforementioned clichés can affect the ability to stay on task and solve
the problem. Many people with weak problem solving abilities have an attention deficit.
And many people with excellent problem solving abilities have especially skilled attention.
Clear luminosity and resolution and contrast, with a strong repertoire of qualia and schemata to
contextualize with, with proper functioning of neuro-chemical components and sprite cognitive tools, all
come together by a disciplined attention. Attention is the first act of executive function to further
transform the identification and is necessary for success in the world and mind.
The following is the psychiatric descritions of behavior that qualities as attention deficit
disorder:
DSM-IV criteria for ADHD
I. Either A or B:
A. Six or more of the following symptoms of inattention have been present for at least 6 months to
a point that is disruptive and inappropriate for developmental level:
1. Often does not give close attention to details or makes careless
mistakes in schoolwork, work, or other activities.
2. Often has trouble keeping attention on tasks or play activities.
3. Often does not seem to listen when spoken to directly.
4. Often does not follow instructions and fails to finish schoolwork,
chores, or duties in the workplace (not due to oppositional behavior or
failure to understand instructions).
5. Often has trouble organizing activities.
6. Often avoids, dislikes, or doesn't want to do things that take a lot of
mental effort for a long period of time (such as schoolwork or homework).
7. Often loses things needed for tasks and activities (e.g. toys, school
 assignments, pencils, books, or tools).
8. Is often easily distracted.
9. Often forgetful in daily activities.
B. Six or more of the following symptoms of hyperactivity-impulsivity have been present for at
least 6 months to an extent that is disruptive and inappropriate for developmental level:
1. Often fidgets with hands or feet or squirms in seat.
2. Often gets up from seat when remaining in seat is expected.
3. Often runs about or climbs when and where it is not appropriate
(adolescents or adults may feel very restless).
4. Often has trouble playing or enjoying leisure activities quietly.
5. Is often "on the go" or often acts as if "driven by a motor".
6. Often talks excessively.
Impulsiveness
1. Often blurts out answers before questions have been finished.
2. Often has trouble waiting one's turn.
3. Often interrupts or intrudes on others (e.g., butts into conversations
or games).
II. Some symptoms that cause impairment were present before age 7 years.
III. Some impairment from the symptoms is present in two or more settings (e.g. at school/work
and at home).
IV. There must be clear evidence of significant impairment in social, school, or work functioning.
V. The symptoms do not happen only during the course of a Pervasive Developmental Disorder,
Schizophrenia, or other Psychotic Disorder. The symptoms are not better accounted for by another
mental disorder (e.g. Mood Disorder, Anxiety Disorder, Dissociative Disorder, or a Personality
Disorder).

Attachment and Point of Contact Problems and Skills

Attachment is a measure of the strength of the grip of awareness onto an object/event. It is the
desire to pursue to or avoid a disturbance in the present resonant field induced by that object. That
object may be any object, on any dimension. The grip can be fierce and relentless, or any graded amount
down to neutral through towards pushing that object away. Each object is an attractor or repellor or
neutral. This is based on the field tendencies of awareness at the time and context of contact. Contact
with an object must occur for an object to be attached to. Attachment can be wholesome or
unwholesome based on its reaction on the future field tendencies of awareness. Much of human
suffering and happiness is based on how we attach ourselves to the objects coming into and out of
contact.
Some objects present themselves forcibly. Others are hidden and camouflaged by the context of
other objects. Our senses, even when working perfectly, are obscured by the limits they have. And we
have decay and malfunction of our senses, glitches that occur that we often get use to. Myopia,
neuropathy, tinnitus, wax in the ears, dust in our eyes, sunglasses, so many ways to obscure our senses.
Each of us develop styles of dealing with our contact with objects and events. These styles are preferred
patterns of reaction to recognized objects. When consistently utilized, these patterns are the traits of
personality. When these traits are whole, they are called virtues; when unwholesome, they are vices.
A virtue or vice is determined by the repercussions they tend to have on the resonant field of
awareness and into the world. Traits occur in every area of experience; they are the patterns of intended
effect on the resonant field. For the current discussion, we will focus on those traits that occur upon the
very point of contact with objects and how and why they are attached to and released. Physical traits of
expressed behavior will be addressed elsewhere, and so will those virtues and vices. Let’s focus on the
qualitative and truthful deviations that occur at the point of contact and attachment.
Attachment is required in the earlier phases of life when we are dependent on others for our
physical sustenance. We reacted to objects in ways that would (hopefully) evoke a response in our
caregivers, signifying a want to don’t want. Our reaction was our main means of communication of
need. Contact and attachment is self-evident in the sensory appreciation of our internal physiology. It
calls for a response of comfort or discomfort. Our search for comfort persist through our life and is the
most predominant drive we have. We are driven and impulsed to attach to objects, to thrive and take
hold of the givens of living.
As we mature, our needs change as does our patience to pursue a resolution to the field
disturbance. Early on object exist mostly in the present moment. With further memory capacities,
objects become more familiar and their disturbance gains a history of being tolerated and transformed.
In our further wisdom, awareness considers the objects implications on potential future field states.
Even later, we consider the implications onto the field states of other beings and the cosmos at large.
Attachment gains a history and this becomes conditioned into the filed tendencies of present awareness.
Every object develops a degree of attachment associated with it, that becomes the way we pursue that
thing. Associated with every identity recognition is a degree of style of attachment to that object.
Before awareness is mature enough to abstract objects conceptually and temporally, it considers
the immediate qualities of the object. Awareness attends to the details of these qualities. Awareness at
this stage is in a state of “direct perception”, suggesting that the contacted object itself is directly
perceptually considered and transformed. In mature experience, awareness attends to the conceptual and
temporal considerations as a result of that perceptual contact. Attachment developmentally matures from
direct perception to conception, comprehension and behavior. The direct perception is still there, yet
overlaid by the attached projected reaction from the other dimensions of experience. A parallel
consideration from awareness allows abstraction and indirect perception. It also hides the direct
perception.
The direct perception is the object as it is immediately contacted by awareness. The object is
somewhat obscured by a priori factors, but given that, the object comes to exist on the present field state.
Attachment problems can begin with misperception, that is, by not seeing correctly. This misperception
would have great repercussion in further learning (conditioned attachment). Particular qualities may not
be presented to awareness. This may weaken that sensory learning modality and attach awareness
towards a different stronger modality as preference. Learning schemata and traits often develop as they
do because of these preferences.
Attachment problems can also develop because of mis-interpretation of the perception. This is
far more an influence as a being matures away from direct perception. Misconception and poor insight
can lead to a skewed evaluation of the object, leading to various grades of delusion. The attachment
patterns initiates the implication onto the field equilibrium. Attachment is what keeps the object within a
consideration. When we detach from an object, we let that object go from our consideration. We attend
elsewhere.
Objects develop a vortex of force to attach as such. A complex is the matrix of attached
conditions tied to that object. “That” object may be our mother, our job, our God, or something trivial.
Our “father complex” is the matrix of associated attachments to our father. Some complexes have huge
attraction potential and can suck objects into its complexual vortex. Attachment is a measure of the
strength of that suction. Attachment is the seed of all karma as it sets the initiation towards a conditioned
field tendency. Desire sets the wheel of karma into motion.
Desire becomes pathological when it causes suffering. Longing for (or not for) an object causes
certain amount of disturbance. The disturbance can avalanche with further commitment of attachment
and direction. Our conviction to pursue and avoid events and objects in a certain way determine the
further tonal impact onto the resonant field. Attachment is the preconditioned willingness to attend to an
object in a certain way. This willingness is inducing a further field state upon recognition of a similarly
identified object. All attachment causes a disturbance; some disturbs the field state harmoniously, while
others are discordant. Discordant field states detract from the appreciation of quality or truth.
Some disruptions come because the object themselves are disruptive; others come from the way
we attach to the object. Certain objects themselves are toxic or harmful by their immediate physical or
psychological effect. Poisonous plants or snakes or people can injure the being under their influence.
Attachment to unwholesome objects lead to unwholesome attachments. And unwholesome attachment
to wholesome objects can be unwholesome. How we attach is critically important to our engagement
with objects.
The styles of attachment have great implication on our sense of security. Security is the
confidence that the state of resonance will be maintained. Some styles of attachment are very insecure,
meaning that they disrupt this confidence and lead to a state of worry. Insecurity is a state of concern
that drives awareness to actuate a better, more secure way. Some security is based on false notions of
security, and some on more firm security. Some beings are more or less confident in their security, then
the situation calls for. Some overcompensate for their insecurity by moving strongly forward in the
attached way; some shy away the potential insecurity and design their life to avoid the object/event.
Angst is a measure of insecurity or tensility occurring on the field of awareness cause by the
very fact of existence. Angst is the fear of non-awareness and non-existence. Fear and anxiety is
insecurity caused by angst or by an object. Generalized anxiety disorder is a type of insecurity that is
caused by angst. Phobias are fear of a particular object, out of proportion to the risk of the object. Other
attachment styles influence a conditioning of neuro-humoral responses that gives us a feeling associated
with an object/event. Panic attacks are an example of neuro-humoral states attached to conceptual cues.
Many anxiety disorders find their seeds in attachment styles.
Attachment has a certain amount of ambivalence and confidence associated with it and some of
us make an neurotic art of their ambivalent or confident attachments. These develop into our very
stubbornness or arrogance that frustrates our path. Our hesitation or too soon to pursue can cause a lot of
grief. Our attachment can also be disorganized and disconcerted. It can be consistent or not, firmly
developed or weak. Attachment is the willingness to contact and to pursue contact with the object.
Styles of attachment are how we pursue the object.
Certain drugs change the rules of engagement with objects. Alcohol loosens the control of
physical and mental coordination. Marijuana can enhance the free association of one object into
another. Amphetamines can influence our attention abilities and give a sense of over confidence with
objects. LSD promotes a sense of connectiveness and profundity. Ecstasy opens certain heart-felt
connects with objects. Drugs can influence the perceptions of the objects themselves, the attachment and
reactive transformations, the awakefulness, and the insight into and appreciation of objects. And so can
our endogenous neuro-chemicals. We have learned a lot through psychopharmacology about the
influence of chemistry on the transformations of objects in awareness.
Attachment is largely related to the neuro-humoral conditionings that are induced by the field
tendencies. The dwelling space and attachment styles are influenced strongly by the neuro-humoral
input that are associated with an object of recognition. A spider may kick our adrenaline on to full
causing a racing heart, fear, and avoidance schemata. Even the thought of a spider is enough to trigger
such a response in some spider-phobic people. Each of us reckon with a certain attachment of a neuro-
humoral response with objects. Attachment can set the wheels of physiology into motion and physiology
can set attachment into motion. Attachment is the connection point of our attention with the needs
impulsing drives attached onto the object.
Insert: [Neurochemistry of Bonding]
An infant becomes especially attached to its caregivers and those who are kind to it. Mothers
and fathers and others who help the infant come into further resonance. Internal and external causes of
disruptive states need resolution. The infant associates the caregiver with the resolution of a need. The
style of resolution will strongly influence the dispositional tendencies. Even highly reactive infants who
are well tended to, can learn healthy object pursuit strategies that have harmonious with a strong healthy
resonant field state. Temperamental disposition plays a large role in impulsive tendencies to engage with
objects in a predisposed driven way.
Ultimately, attachment styles are quality of experience promoting or defeating, based on realness
or not. Fully mature, healthy attachment styles are those that allow the clearest insight, appreciation and
value. Healthy attachment styles encourage develop a graceful way of holding onto and releasing
objects in the skillful pursuit of an aspiration. An aspiration is a principle that is worthy of discipline.
An aspiration based attachment is a principled attachment, whereas a desire based attachment is
unprincipled. Just as attachment can condition a desire onto an object, aspiration attaches a hope into a
manifestation. True aspiration often leads to further security (calm abiding), insight and wisdom,
whereas desire often leads to the attempt to bring a resolution to a disturbed state. An aspiration can be
for self-fulfillment or for the fulfillment of another.
Dispositional tendencies, social and environmental influences, all influence the point of contact
and rules of engagement, yet the intention develops into the potentially most influential way we attach to
and release objects. Through the mindfulness of attention, awareness can take grip on objects in a
principled way and transform them skillfully. In rugby, the player with the ball holds onto it as long as is
necessary to advance, and if obstructed pass it on to another player. Skillful attention utilizes the objects
of awareness in the skilful pursuit of a goal, holding onto them long enough to extract their blessings and
moving on before they become a burden.
Attachment is a necessary part of the conditioning process and essential for all learning. Once
we have learned, attachments can be released in favor of insight and wisdom. Direct insight is the
intuitive grasping of the value and meaning of an object upon contact. These too, are conditioned from
previous experience, yet are more principled by nature. Direct insight allows us to not get caught into a
negative pattern of reaction, by avoiding the negative attachment and focusing on the aspiration
associated with the object. This aligns the object into the intentional field created by the insight.
Some people have especially weak or ineffective aspirations. Principles are more obscure or
their discipline is un-empowered. This leads to ignorant and foolish attachments onto objects. Insight is
part of the solution to ignorance and foolishness, for it brings a reconditioning of experience towards a
principled way, hoping to harmonize our space. Insight is the attachment of the disciplined way onto the
object, aligning it with the principle of the way. The force of intentional induction begins with a mindful
attachment of awareness onto an object or event. The way of handling the point of contact and way of
grip and release is the force field induced onto an object upon recognition .and our intention, touching
the object at the point of awareness.
The defense mechanisms represent common styles of grasping and releasing objects as they
disrupt our field. They represent common styles of attachment of contact with a schema. Defense
mechanisms are conditioned reactions to associated cues and represent ways of coping with a field
disturbance, when a solution is not directly available.
Insert: [list of defense mechanism and healthy coping styles]
Each named defense mechanisms represents a neurotic style of grasping with less truth or less
value. Denial is non-acceptance of the existence of an object or event that does, in fact, exist. By
refusing to acknowledge the existence of the object, awareness is able to maintain a more secure
equilibrium. Objects have implication, as does the denial of those objects. Some people commonly
reduce their anxiety by refusing to consciously accept a potential truth or value. Some equilibriums are
caught in the complex dimension of delusion and denial is one example. Denial allows a being to avoid
a disruption, by refusing to acknowledge the object of potential discord. The equilibrium is based on a
false security, but a security nonetheless, based on the complex extensions of non-truth.
Denial is a potent pushing of objects either out of awareness, or at least, out of concern. Denial
becomes a conditioned way of dealing with equivalent objects/events and can thus be impulsed by the
subconscious to distort the presentation of the object to awareness. The subconscious holds back all the
evidence, so to speak, and presents only some much information about that object to awareness. This
subconscious skew from defense mechanisms can be encouraged or re-transformed by awareness. As we
mature, the defense mechanisms are transformed into learning styles and traits of grasping and releasing.
 All us have a certain amount of distortion upon the attachment and releasing of objects. Denial
is the one extreme representing the complete avoidance of consideration of the object. Repression is the
holding thoughts or feelings out of awareness because of the disturbance they provoke. Both denial and
repression sek to hold objects out of awareness and thus distort our grasp onto reality. Distortion is a
graded amount of skewing of reality based on the filters of cognition. Distortion is a measure of the
skew into the complex dimension that an object takes as it is translated through perception into
conception and comprehension.
Amount of truth perceived x 100 = Truth index
True Reality

1/Truth Index = Distortion

Obviously, these indexes would be hard to quantify since it is hard to measure subjective events
like “amount of truth perceived”. “True reality” would also be hard to define, except that people are
quite fond of defining it and speak/write truth in words. A distortion can also be measured related to a
social norm of convention, not just a physical object of existence. The “truth” of that social convention
is often a set of words that describe a moral principle. Actions or ideals are measured as related to the
metric of this truth. The principle is a conceptual meaning imbued with a dose of value. This linguistic
conceptual social norm becomes the standard by with, behavior, for example may be measured as
deviant.
Distortion can be measured more easily in objective behavior with a linguistic social norm, but it
is much harder to objectively measure the distortion of our experienced perception. We can subjectively
fuzzily measure our perceptions. We do this when a optometrists measure our visual acuity and asks us
if this lens is more or less clear. We can tell that the perception is now more or less focused. This is a
perceptual evaluation of distortion that could lead to some objective measure. This objective measure is
a measure of the sensory perception through the awareness of that object. A machine that measures the
light hitting the retina and measures the distortion based on the refraction characteristics is often at odd
with the perceived acuity.
Distortion is thus a measure of the environmental factors, the function of the sense organ and the
neurological processing and the recognition of the awareness. Denial can keep the head from turning
from becoming aware. It is sometimes spooky to behold the monster standing in our view. We can close
our eyes and ignore his existence or we can convince ourselves that the monster is not as spooky as it
might seem. Or we can convince ourselves it is much more spooky than it really is. We delusionally
project our feelings conditioned from previous experience onto a presently identified object. This allows
attachment (or avoidance) of feelings from the past to attach to the present field.
Some people habitually transform negative feelings that objects evoke into their opposite
feelings. This is the defense mechanism called reactive formation. Awareness, under a reactive
formation, will attempt to avoid an anxiety by believing or behaving with the opposite way than they
feel. The objects of many defense mechanisms are not external, but often internal feelings provoked by
potential objects. Some people displace their sexual feelings into another endeavor that is not as
disturbing. Others intellectualize their feelings into thoughts so that they do not feel their feelings.
Thinking allows some distance between feeling and the object and is not quite as tormenting for some.
Others instead of intellectualizing go into fantasy to avoid their feelings and drift into zones distant from
the feeling.
Hypochondrias is the attaching of dysphonic feelings onto bodily perceptions of normal
functioning. Awareness diverts the stress from one object into the over concern about a potential
dysfunction. Awareness can also divert the pressure from a feeling into a behavior that is socially
unacceptable. This is called “acting out”. Some act out by directly acting nice to a person who is the
source of their feelings, and then sabotaging their life in some way. This is the passive-aggressive
defense mechanism at work.
In times of extreme stress, some people acutely detach themselves to a scene that requires their
attention by changing their egoic identity matrices. By assume a different identity with different egoic
matrices, a being dissociates themselves from their “normal self”, i.e., the egoic executive function that
they usually identify as themselves. This allows them to accommodate the stress by inducing a different
style of attachment to the objects they encounter.
Some deal with their feelings by projecting them onto others, and assume that others are feeling
what they feel. Projection is an especially common defense mechanism and is a necessary component in
the parallel processing component of awareness. We project meaning and value onto objects all the time.
Some projection is designed to accurately correlate a meaning with the reality of the object it represents.
Neurotic projection is the correlation of a false meaning onto objects. If I project my feelings onto you
and you do not have these feelings, then I am projecting untruthfully. Each defense mechanism can
applied in a skillful manner of coping with the world.
The therapeutic questions in neurotic defense mechanisms are: what is it that awareness is
trying to avoid and how exactly to they do the side-step. Some side-steps are gentler and safer than
others. Some take down others in the process. What helps a child cope with world is inappropriate for
an adult. Developmentally, defense mechanisms are tried out by the awareness. Those which are used
the most successfully, from the egoic perspective, are encouraged by awareness to deal with the stressors
onto our field. Infants and young children use these defenses to deal with the strong forces because they
are the options available to deal with the stress. Those around the child help them to deal with the
stressors by also encouraging certain learned-styles of stress diversion. With socialization and faculty
maturity, most of us learn to deal with our stressors with skillful diversion of dysphoric feelings attached
to objects. The most skillful way is to not attach the feeling or thought onto the object through anxiety
and worry, but to deal with the object directly through insightful concern.
Children who attachment styles successfully lead to further security often build trusting and
secure relationships. Trust and mistrust battles are fought out by the caregivers with the child as the
child experiments with different defense mechanisms to cope with life. Those styles that are tunes with
truth and value are likely to help the child mature into a truth and value oriented adult. The attachment
style determines the immature, reaction styles of attachments that people evolve through.
Adults who continue to use them, often run into reality conflicts. Those defense mechanisms
based on non-truthful and on non-valuable generating transformations are likely to evolve into despair
based on the future feedback onto their fields. Trusting relationships are more difficult to build with
large amounts of distortion generated by the attachment styles of those involved. Some attachment
styles can developed to deal with dysphoric feelings through ways that are harmonizing on the fields of
awareness involved.
Sometimes people suppress the feeling to be dealt with at another time, because now is not
appropriate. Often, people learn to sublimate these feelings into a constructive motivation. Sublimation
is a constructive displacement of dysphoric feelings into a positive influence on future field states.
Sublimation has instigated many endeavors and is at the root of many starting motivations. Sublimation
reattaches a healthy strategy to transform an uncomfortable event.
Each of us compensate for our feelings and struggle to deal with the drives and feelings and
thoughts presented to our awareness. We compensate for our distortions, dysphorias, and weaknesses
and poor insights with a “fudge-factor” of sorts. Like the “side-step” mentioned above, the fudge-factor
is a compensation for feelings of inadequacy or deficiency that we attach onto certain feelings by
reacting in a way that makes up for the deficiency. We interpolate our sensations with the image points
that we believe them to assume. We also interpolate our feelings and thoughts and comprehensions and
compensate for the distortion by skillful interpretation. We can interpret our feelings as a cue to
compensate for their lack of clarity and interpret them as we aspire to.
When we are immature, reality is not interpretable because we lack the experience to do so; thus
we have a different sense of truth and right and good. We don’t aggressively aspire because we are
overwhelmed by the impingement of objects on our field. As we learn, objects take on meaning and
value. The attachment strategies that we have when we are unknowing and unwise, linger into the next
phases of life. Sometimes they become extinct in the egoic strategies. Sometimes they extend like a
vine that comes to choke the victim it extends through. Defense mechanisms, as styles of attachment, set
the wheel of a strategy into motion. If the strategy is fundamentally self-defeating or self-promoting sets
the wheel forward accordingly.
Likewise the strategy can other-defeating or other-promoting. Defense mechanisms are
inherently selfish, in that they seek to deal with the tension stirred on awareness by the event. As we
mature and are responsible for caring for others, we learn to extend our caring field to others. Our
defense mechanisms become altruistic and concerned for the welfare of others. Altruism, in this sense, is
still selfish in that the altruistic person feels a tension that needs relief. Altruism can be a healthy
defense mechanism to deal with discordance.
A wise person has the insightful ability to anticipate future possibilities and plan so as to avoid a
potential negativity. Maturity brings with it anticipation: the ability to prepare for potential future
events. Neurotic styles of anticipation include the spectrum between neglect and worry. Attention and
appropriate concern allows the initiation of a strategy that can resolve the issue harmoniously. Dealing
with the object or event skillfully does not happen all at once, but through the modeling of our elders.
The awareness assumes the conceived egoic identity matrices and schemata of those they adore.
Both conscious and unconscious modeling occurs in all social environments. There are rules and
congruence with those rules. These rules define reality and good and truth. We selectively identify with
qualities in others that we consider worthy. We practice the transformational patterns that they might
use. Identification and non-identifcation drives many a leaning process. We replace the attachment of
self-images of ourselves with the qualities that our hero has. Childhood and adolescence uses
identification to construct the details of the identity matrix. They pick and choose qualities from many
others to aspire towards. Modeling and vicarious learning allows us to transform our personality from
our immature defense-based reactive attachment styles into a strategic, disciplined way of
transformation.
With further maturity, people model their strategies on the principles of the strategy themselves,
rather than on the person who represents them. Through introjection, we bring a principle we believe
into manifestation. Identification with the principle, not the personality, is the driving force to aspire and
manifest as such. A principled introjective attachment of our awareness onto events and objects is a
proactive strategy of dealing with stressful events and to create beautiful and good ones.
How we deal with the existential stress of the experience of events and objects is the primary
feedback onto the quality of potential future experience. Some objects are best avoided, others will insist
we face their fact. How we initiate contact and attach past conditionings onto the present state of
awareness will be transforming into the next moment. Some attachments are clumsy or inappropriate;
some are immature and 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.
Perceptual Problems and Skills

Many, many experiential disturbances develop rooted from perceptual problems. Since much of
our experienced is referenced from our memories of perceptions, then the truthfulness and quality of
these memories depend partly on the truthfulness and quality of the perceptions. Every type of attended
perception is distorted in some way. Distortion is a measurement of deviation from an appreciable truth.
A grossly distorted perception is an illusion. Some perceptions are downright false; we call these
perceptions, hallucinations. Hallucinations are perceptions that have no objectively verifiable object as
the source of an extraception (a perception sensed from an external object).
All perceptions are fundamentally illusory as they are mistaken by awareness for the objects that
they represent. This representation is a physiological representation of the sense organ’s transmission
through nerves and brain onto the screen of awareness. The perceived object is a perception of a
sensation. The sensation is a representation of the object that is sensed. Perception is the awareness of a
sensation. This includes the range of awareness from the fully attended awareness, to the subliminal, but
still minimally perceived and potentially influential experiential space. A representation is not the object
it represents, but is an analog of that object. Light reflected off an object is focused by a lens onto a
Polaroid film. We would not mistake the object for the film its image is imprinted on, but we do just that
with what we see, feel, smell, taste and hear.
We have just discussed the problems of perception that begin with the engagement, attachment
and release styles of the person. We will focus in the next section on how the specific perceptual
modalities deviate from truth and quality. Before we do this, let us focus on the general topological
characteristics of experiential disturbances caused by our perceptual faculties.
In general, perceptually based experiential disturbances are based on hypo-sensitvity,
hypersensitivity, or poor integration with the other experiential modalities. Perceptual distortion can be a
priori or a posteriori awareness. It may be the sense organ or neuro-pathway that fails to give to
awareness the opportunity to appreciate the qualities of the object. Sometimes the neuro-pathways give
awareness a false or distorted image; sometimes the environment does not cooperate in helping the
sensory image to be perceived; sometimes the subconscious neglects the object from clear insight. These
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. Same with other sensory deficits, a being will
use those modalities that bring them the best information for their needs. Developmentally, a being
develops the sensory modalities that they are most able to use. Our capabilities become our capacities.
Our perceptual development is based on our sensory talents and our desire to use them. Our
willingness to induce our senses plays a large role in our distortions and negativity that result from them.
Our perceptual capacities depend on both our innate sensory talents as well as our willingness to aspire
to excellence in the perception. We can look, listen, touch, sniff, lick in order to see, hear, feel, smell,
and taste better. Every talent succeeds in technique by the effort of discipline. This is our experiential
voltage. Our perceptual deficiencies can move us to become better in our perception. Talents need effort
to become skill. Perceptual skill needs discipline to become excellent.
In development, some beings become fixated in a certain experiential dimension or sub-
dimension. Sometimes this dimension is the perceptual dimension. The person’s primary orientation
becomes the attending to and utilizing perceptions. Much of life becomes about gaining capacity in the
perceptual dimension. Painters, cultures and musicians often take advantage of their perceptual talents.
Common these days are people who become fixated in the conceptual dimension, ignoring much of their
sensory perceptions in favor of their internal conceptions or feelings or intuitions or behaviors. Skillful
maturity allows a development in all the dimensions of the skills and capacities available. Imbalance
may occur if the talent is not available or not taken advantage of.
Perceptions are especially involved in spatial and temporal issues that can become distorted or
lead to suffering. Space is the dimensional container of an object. Space represents the range of
extension of an object in a certain direction. Every object has a proximity and distance from the frame of
reference of the subject who sensed the object. From the experiential frame, the origin of the vector of
the awareness looking out at the object is from awareness, through the eyes and towards the object.
Distance can be metriced by many measures projected upon the perception. Feet, meters, yards,
desire/need/want for the object can all effect the projection of proximity and distance.
The object is also surrounded by a temporal and spatial context that gives perceptual meaning
and value to the object. There is a continuity and discreteness associated with an object or event, that is
determined by perceived boundaries and adjacency, interposition, shadowing, contrast, resolution,
perspective. We move and reconsider, confirm or deny the accuracy of a perception. The awareness
boundary of the perception is as far as we can see or hear or touch or smell or taste at this very moment.
The experiential boundary is the awareness boundary over an integral of time. Perceptually, the
experiential sensory perception boundary is open, but contained to the physical universe within our
reach. Since we see stars and galaxies billions of light years away, we can reach our perceptions at least
this far. If we include into our perceptions, tools like telescopes, our perceptual field boundary because
even vaster; Still contained however, to that which we can reach.
Topologically, our perceptual field boundary is experientially open, because we could never in
our life “see” everything about everything (and remember it). It takes time to see, and since we have a
limited time, we can only see so much. There will be in our lives always much more to see. The
experiential boundary is wide open for perception. The perceptual field space however is not
continuous within the boundaries or our awareness. There are areas blocked from our awareness. Much
of the perceptual field space is blocked from us and much is not even available to us.
We have difficulty, for example, in perceiving ultraviolet light or infrared, or hearing very high
frequency sounds. Sometimes we walk in the dark, or are physically obstructed from seeing or hearing
or touching an object. The environment gives us the conditions of the perception. We can sometimes
manipulate ourselves into a better beholding. But many times the object is not available to our
perception or is obscured from a perception. In this way, the perceptual field is discontinuous. Object
come in and out of our perceptual awareness. While they are out of our grasp, the perceptual field is
topologically discontinuous if it is technically impossible for the perceiver to behold it. There are many
perceptual fields unavailable to humans in our plain senses. We know this from other sensory-extending
equipment like telescopes and microscopes and radio telescopes and hearing aides.
Every perceived scene is perceptually parsed into attendable chunks that allow the perception to
be considered in context. This perceptual parsing function is quite important and is stronger and weaker
in some than others. Weak functioning leads to the inability to see the relationships of the parts to the
whole, by getting fixated by the bug on the leaf in a tree in the forest. Excellent functioning allows the
contextual regions to give weight to the accuracy of conception and insight into the perceptual truth of
the object. The scanning for spatially and temporally adjacency and separation help awareness to put a
scene together.
Some cognitive dysfunctions have there root in the inability to perceive the context of a bounded
focus of perception. Simultagnosia is one such dysfunction which occurs in brain injured people causing
them to attend to only one immediately focused boundary at the expense of the awareness of the context
of the perception. If presented with two objects simultaneously, they will be unable to attend to both at
the same time. This would, of course lead to many problems in living in this multi-contexted
experiential universe.
Spatially and temporally, perceived objects have a sequential order of transformation.
Awareness can be neurologically blinded from perceiving the perceptual and thus, conceptual or
comprehensible meaning of the sequential relation. Simultagnosia, often caused by right pariental brain
injury, causes awareness to miss the sequential significance of an object transforming over time, or
multiple objects interacting and transforming in context. Akinetopsia is the inability to perceive the
motion of objects. This would certainly get in the way of being an excellent baseball player.
Dyslexia is a reading impairment when the visual sequence of words are presented to awareness
in mixed or invisible ways. Awareness can compensate for the presentation by filling in the gaps of the
perception, but is impaired compared to a person who is talented in perceiving sequential relationships.
Some people can read whole groups of words in a single gulp, while others read one letter at a time.
These skills are partly based on the perceptual ability to group and sequence perceptions.
Macular degeneration can put a whole in our field of visual focus. Some of us develop a
selective deafness at certain frequencies; B-12 deficiencies can lead to the inability to perceive vibration.
The space of perceptions can have gaps because the sensory organ has a selective range of function.
Sensory perception itself is limited to the range of capabilities of the sensory organs. The space,
however, can be filled with gaps hiding the qualities of the form perceived.
Healthy awareness develops the skill in perceptually parsing and contextualizing. An entire
scene and be perceived as once as a great symphony of transformation. Awareness can directly gain
insight into the cogs of that perceptual symphony playing. The conductor of a symphony does exactly
this, listening ever so closely for resonance of the parts with the whole. Some parts, like the violin
section are considered both as a part with subparts, within the whole group. Awareness segments and
groups our perceptions into perceivable meanings and values. These are the quale and qualia that are
immediately perceivable. These perceptual qualities are sometimes not available to awareness or
distorted given to awareness by a priori factors, or distorted by awareness by a posteriori factors.
The environment plays a large role in the distortion of perception. The atmosphere itself, colors
our perceptions, as does the amount of light, wearing sunglasses or gloves; or listening through the
crowd to one particular voice. We selectively perceive a speck from the lot. The background noise may
overwhelm the perception; the midnight new-moon may darken our sight; our running down the hill may
jostle our perception accordingly; we race by in a car. Perception is not just a static, focused serial
engagement, but a dynamic, contextual, parallel interaction. Perceptual distortion from the
environment can occur any step of the perceptual way. Objects are not given in a perfectly focused light.
We are given a sensation of the object and perceive the qualities available.
External and some internal objects come into our perceptual awareness through our senses.
Every perception has a degree of focused resolution and brightness of luminosity. Brightness also means
loudness, tastiness, strength of fragrance, amount of sharpness, vibration, pressure. This is the measure
of the intensity of the perception on the field of awareness. The sharpness of the boundary edges and the
perceivable qualities within that boundary, determine the resolution of focus of that perception.
Perception gives resolution of an object into a form that is perceivable by awareness. That form is the
perceptual “shape” of the object, shape being the boundary and perceivable qualities of the object
(texture, timbre) confined within the boundary. Both focus and perspective are involved in the resolution
of the form of an object. The form is the perception of the substantial container of the related qualia.
Certain brain injuries lead to problems in the recognizing of the form and shape of objects. Each of us
have a graded ability to perceive particular types of forms.
Sensory malfunction or immaturity can lead to a perceptual distortion. Blindness, deafness,
anaesthesia (inability to feel), anosmia (inability to smell), Ageusia (inability to taste), are all examples
of the lower limit of hyposensitivity, that is, no sensitivity. A priori causes of these maladies are either
related to the sensory malfunction, failure or absence; This can occur at the sight of the sense organ, in
the transmission of the information to and through the brain, in the subconscious, or on the field of
awareness, but lost a priori attention. The bodily a priori causes of these perceptual problems are vast,
and includes the following reasons:
Genetic, malformation, deformation, sense organ, nerve and brain injury, decay and
trauma, vascular influences, infection, toxic and metabolic exposures, working
memory problems, dementia, delirium, and neurosis and psychosis

We will study each sensory modality specifically to see how and why the organ can lead to a
specific false or absent perception or distortion. Since this study is based from the experiential frame,
we will look towards how and why the a priori physical diseases can influence the experiential distortion
or disruption. We seek to present in this experiential frame, how experience is distorted, apprehended,
disturbed and blessed by our sensory perceptual functions. We seek to understand the implications of
perceptual disturbance and talents on the qualitative field states of awareness. The ultimate causes and
primary reasons for these disturbances will also be speculated to allow the context of our experience to
take full meaning. Science is doing a great job in mapping the physical pathways that allows perception
to occur. Here, we will focus on how the perceptual phenomena influences the experiential field.
Perceptions can thus find experiential distortion in the processing of the resolution, intensity,
quality and contextual relation and boundary (form), sequential ordering, and interpretation of those
perceptions. This can lead to a form, time and or spatial distortion while apprehending the event.
Micropsia, for example is the seeing of forms smaller than they are; Macropsia is seeing the forms
larger. Hyperaethesia is feeling the form more intensely, and hypoaesthesia is feeling the form less
intensely. LSD and marijuana, for example can cause a visual hyperaethesia of colors, experientially
perceived as very bright and saturated, often with blurred melting form boundaries. Our brain chemistry
itself and its neurotransmitters influence the intensity of our perceptions.
Drugs and brain neurochemistry can also present awareness with objects that simply do not exist
in objective reality, even though they are perceived as really existing. Drugs and brain function (and
intention) can cause us to hallucinate and falsely perceive objects. Imagery is intended (a posteriori)
hallucination and will not be discussed here. Hallucinations can be organized or disorganized or partly
organized; and hallucinations can be elementary or complex.
Disorganized, elementary hallucinations are false perceptions of things like a whistle or bang or
flash of light. Organized complex hallucinations can be a false perception of an entirely perceived scene
and event packed with impulsed implication of meaning with it. To qualify as a hallucination, a
perception might have the following characteristics:
The object of the perceptual has no objective existence
The object appears real to awareness despite having no real counterpart
The object has appreciable sensible qualities
The objects are not directly manipulatable by intention, that is, they happen to awareness
They can mono-modal or multimodal
We are, for at least that moment, fooled by the perception; we believe the perception to be real

The content and believability of hallucinations have great impact onto the field of awareness. A
complex, organized hallucination may tell a paranoid schizophrenic to kill his mother. The ability to
make a distinction of fantasy from the real is a special talent that somehow escapes psychotics.
Everyone hears voices and sees things that do not exist in objective reality. Unless we are psychotic, we
do not grossly mistake the unreal for the real.
Perceptual illusions and hallucinations have many common causes. Seizure activity and
electrical stimulation of the brain commonly provoke hallucinations, as does migraines and strokes.
Drugs show us the true plasticity of our field of awareness. Images change their form, color, intensity,
hue, urgency under the influence of drugs. Emotional states can also induce illusions and hallucinations,
as can deprivation, exhaustion, fever, mania, depression, anxiety and suggestion.
Visual hallucinations occur in narcolepsy and sleep deprivation, delirium, lesions of the eye, and
temporal or occipital parts of the brain. Visual hallucinations can be a whole scene like a movie with all
the details to convince awareness of its reality. Hallucination in retrospect may seem fantastic, but in the
moment of their spell, they are, by definition, convincing of their reality. Hypnogognic hallucinations
are a common form of visual hallucinations that occur just before sleep. Commonly, we dwell in this
visually hallucinatory state gladly and comfortably, just as we drop off to sleep. The images can be free
associative, or more coherent around a seed of thematic meaning.
Likewise our dreams themselves are a type of hallucination. Dreams convince us of the awake
objective nature of the scene we are perceiving, but then, upon awakening, we realize that we where
perceiving in the dream space. Hallucinations in the dream space make up the very nature of perception
in that the space. We believe that we are awake and experiencing objects that should, but do not exist in
objective reality. Likewise, we can inhale gasoline or glue and hallucinate little green men running out
of the gas can (the so called “Lipputian” hallucination). We have all had hallucinations of creepy crawly
things on our skin, but sometimes crystal methamphetamine addicts really hallucinate this intensely and
can scratch holes into their skin trying to relieve the tactile hallucination. Phantom limb pain is another
uncomfortable hallucination of feeling.
Epilepsy often provokes olfactory hallucinations, that can be used to help ward off the
impending seizure. Schizophrenics most often have auditory hallucinations and report hearing voices.
Auditory hallucinations may be in second and third person (first person hallucinations being normal
talking to oneself). Two and three voices may talk back and forth and about the first person. Some of
these voices may thought read the person and anticipate their own first person thoughts and images.
Auditory hallucinations can be analog like an actual sound of a object or event, or the representative of a
sound like a word.
Sometimes a hallucination is not sensory modality specific. For example, some hallucinations
are perceptions of a sense of a presence of the “spirit” of a being. It is not the perception of a specific
sensory modality, but is a perception nonetheless. A daughter might sense the presence of her dead
mother and that might move her in response to that perception. Clairaudience, clairvoyance, and
telepathy are example of extra-sensory modalities that are somehow perceived. These perceptions are
often experientially “translated” into a recognizable perceptual representation of the object.
Sensory input in one modality can cause a reflexive translation into another modality. Some
people report seeing images when a type of sound occurs; or hearing a sound, when a light flashes.
There is a stimulation crossover that can happen to people that distorts or clarifies the sensation. One
mathematical savant reports seeing colors-shapes instead of numbers. When he does calculations, the
color-shape change presented back to awareness tells him the answer. When remembering the value of
pi to thousands of digits, he looks to the next color-shape presented to awareness. This may not be a
conditioned response, but a neurological wiring to present the objects as such. This is an example of a
distortion that is used as a clarification and used as an advantage.
Illusions and hallucinations are dysphoric or pleasing, meaningful and useful or not. The
difference between the psychotic and the mystic is often in this very distinction. The psychotic’s
hallucinated perception is based in illusion and the non-real, leads to suffering, and is used in destructive
ways. The mystic takes the perception of the “hallucination” and orients it within the value and meaning
possibilities, and utilizes it constructively and harmoniously. The ability to develop healthy boundaries
between our intraceptions and extraceptions develops into our perceptual skills and problems .
 Because emotional feelings and represented thoughts are attached to the recognition of an object,
perceptions carry a weight with them. This weight can be a burden if the thoughts and feelings are
dysphoric and negative. The perception as it goes into recognition is attached with the egoic values and
meanings. The way we attach the thoughts and feelings is more important than the feelings themselves.
If we attach weakly or too strong, compulsively or impulsively reflexively onto our perceptions, then the
weight of the perception can drag us down and frustrate the graceful way. Perceptions can loop and
glitch in our awareness; this is disturbing enough, but when these include the weight we attach to them,
the perception can become unbearable. The pressure of the perception to come into and stay in
awareness determines much about the implication of the perception. The most direct implication is on
how we recognize, represent and comprehend perceived objects.
Intraceptive perceptions have important distortions and clarities. Intraceptive perceptions are
those which find their origin within the boundaries of the body. Some intraceptions are the perception
of the body itself. This is called the etheric sub-dimension of the perceptual field. The etheric “body” is
the intraceptive appreciation of the topography of the physical body. Each us us develop a skill in
perceiving the etheric field. Our willingness to explore the available etheric space determines much
about our perceptual skill. People explore their bodies perceptual often to pursue pleasure and avoid
pain. Each etheric perception has an ability to be pleasing or not. Sometimes etheric perceptions can be
displeasing. The etheric field includes any place in our body that we can somehow sense, as well as well
as the emotional feelings and neuro-hormonal drives impulsing onto our perceptual field.
Our etheric field develops a “righteous” field or a resonance that reflects the proper functioning
and feeling of that area of perceptual space. Problems come into a person through poor etheric
perception, as well as illusory and painful intraceptions. Some people are especially talented and healthy
in their etheric perceptions. Yogis undergo training in exploring the etheric body, learning to control the
pressure from the subconscious to attach conditioned awareness onto the intraception of their etheric
field. The chakras are the awareness of the neuro-plexi that allow an especially bright area in the etheric
field. The attachment of experiential tendencies onto perceptions in these fields, often stimulate
glandular secretions related to these plexi. These hormones released thus becomes a controlled or
conditioned response as an attachment is put onto an intraception that further influence the perceived
field state.
Much of our physical health is directly related to this very issue. If a person has a clear map of
the eigenfunctions (proper characteristic functions) of their body, they are more likely to remain in tune,
just like a musician with their instrument. Whether they play beautiful music with their eigenfunctioned
intraception, depends on their capacity to transform the perceptual field into a resonance.
The etheric map is still a representation of our body, not actually our body itself. We need to
have a sensation of our body to perceive our body. Analgesics can block this perception as can
neuropathy, and inattention. Nerve, spinal and brain injuries can greatly influence our ability to touch
our body. Our etheric perception is greatly dependant on the physical infrastructure for intensity,
resolution, form and quality. It is also related to our interest and courage and encouragement to explore.
The etheric body is full of potential pain and dysfunction. Often we avoid etheric exploration because it
spooks us. Many “demons” lurk in our injuries. The etheric body holds attached memories of accidents
and traumas and abuse and neglect. These condition our relationship with each part of our body.
Intraceptions often bring a reflexively attached electro-chemical implication onto the perception.
This may tighten the regional muscles, restrict blood flow, congest the chi. How we hold and transform
a perceived etheric field area of our body can influence the physiologic energetics of that area. Necks
tighten up this aways, as do stomachs, foreheads and jaw muscles. Our pancreas, adrenals, sex organs,
thyroid, pituitary and pineal glands all are influenced by our perceptions and their conditioned and
intentional attachments. Headaches or diarrhea, or blood sugar changes might follow worry. Likewise
these things might induce worry. The conditioned response to the intraception creates an etheric
perceptual field tendency to accommodate a future identified intraception similarly.
Yet through direct and insightful intraception of our etheric body, we have the opportunity to
witness proper and more excellent perceptual functioning. Each area has the experience of health also
associated with it. This become the goal of a dysfunctioning etheric perception. Our executive function
uses these perceptions to set the bodily alarm parameters that trigger a need to consciously adjust. We
also use them to excel in all physical grace, in art, utility and sport. Our etheric intraception is the terrain
where we touch our bodies and activate them in a fine-tuned concerted effort. All fine-tuned
feedback/forward control of our body relies on the state parameters we have set as reference memories of
eigen-intraceptions. These depend on the accuracy and subtleness of our perceptual abilities. These
perceptual abilities depend on the encouragement of the givens of our talents with the takens of the
opportunities presented us.
Etheric topographic maps reflect not just the location of the area considered, but also the
qualities typically found in that area. Just as a topographical weather map might include, the altitude, the
barometric pressure, the wind speed, the temperature, gas and moisture etc. , an etheric weather map
might include the texture of the qualities of the feeling itself, how it looks, feels, sounds, smells or tastes,
and works. The etheric terrain itself, may be stormy and disrupted or the perceived atmosphere upon the
terrain can be en-stormed by attitudes, moods, and inclinations attached to the territory. The etheric map
we develop is weighted by these conditions of attachment we weave into our very perception of our
bodily terrain.
Kinesthetic perception call proprioception is especially based on etheric eigenfunctioning.
Physical coordination requires that we feel and move our limbs in particular ways. Participating in the
physical world is greatly helped by the biofeedback of spatial position. Pressure, vibration, stretch and
touch receptors all work in coordination with the vestibular apparatus, vision and hearing to tell
awareness position in a spatial field. Every complex task requires the proprioception to give the
necessary feedback to control the body.
Clumsiness and physical grace are the outcomes of proprioceptive functioning. The ability to go
into and utilize our physical tool and to extend beyond our body to the tools of the world requires etheric
topographical mapping with eigenfunctioning. We rely on our body’s feedback mechanisms to clue us
into our position, posture and task. These etheric perceptions are vital to performing any task well. We
need to see into our body to be able to use it. An eigenfunction is a perception of the proper feeling,
motion, and utility of the space considered. It is the correct way that the part works. We witness our
body working well and we see our clumsiness.
Those who are more comfortable with perceptual spaces other than the etheric, have challenges
in utilizing their physical tools. The ability to have insight into our body starts in the developing fetus.
The more vegetative a being, the more the etheric perceptual space is directly and solely available to the
consciousness. In our earliest days of consciousness, it seems that we are most familiar with our bodily
environment, since it is most of the environment available in the womb. After birth the extraceptive
senses make it obvious that we are involved in a world and that our body is where we are located in this
world.
Some beings get locked into the intraceptive perceptual world and have difficulty engaging in
the world and social functioning. These people are often regarded as autistic or retarded because of their
difficulty engaging in the world. Often the external perceptions are overwhelming for these people who
can’t healthily sort the perceptual information. The information is often presented to these folks as
confusing or disjointed or missing in vital perceptual constructs. The context may not be obvious; or
focus on one object causes the ignoring of another series of objects. Some people loose the parallel
processing and are serial processing small parsels of information missing the entire scene.
Other beings are especially talented in their external perceptual observation skills. They scan
and sort and contextualize and can construct quite sophisticated multidimensional maps of the perceptual
field. We gain a direct perceptual meaning without having to abstract the object into class and condition.
As we get especially skillful in our perceptions, we can take in large amounts of information in a single
glimpse and can scan and search in a profound way. A police detective learns these perceptual abilities,
searching for clues for a criminal element. A small but meaningful clue may perceptually stand out
amongst a field of possibilities because of the wisdom of the detective to read the clue. Humans can
perceive not only physical objects, but can perceive complicated abstract patterns that suggest an
intentional meaning.
The red necktie on the doorknob may symbolize to the roommate, “I’m getting lucky, find some
place else to sleep”. Our lives get very abstract as we learn to scan for patterns of meaningful thematic
perceptions. External perceptual can be of either concrete or abstract qualities. Concrete perceptions
reflect the qualities of the substance of the object within a boundary of perceptual space. Abstract
perceptions reflect qualities of a conceptual meaning also within a boundary of perceptual space. The
insight of the meaning of the conception can be directly comprehended in the very perception itself
without any represented construct. The perception itself can contain the meaning with the insight of the
perception itself.
We do this all the time, even when we do represent the object with a conceptual overlay. Often
we scan an area to see if an area needs attention. The cleaning lady scans at the floor for a spec of dirt to
sweep; the window could use a polishing; the sink needs cleaned. We can set up abstract criteria and
perceptually scan for the need for attention. The perception is well contextualized by an abstract
consideration. This ability to apply our perceptions is a talent that can be skillful or lacking. We each
develop a style of scanning, and ways of doing it. We group, clump, parsel the perceptions into chunks
representing a perceptual meaning. The meaning is directly perceptual.
Musicians and appreciators of music become very skilled in clumping sounds into perceptually
meaningful wholes. The sound has spatial and temporal characteristics that transform in a meaningful
way. This can be directly perceived. Music especially invites direct perception and often the more
conceptualizing, the more is missed in the perception of the music. A song is a perceptual unit, as is a
phrase of music. Some people are especially skilled at remembering or creating or recognizing complex
auditory perceptions.
A perception can actually be a series of perceptions tied together into a meaningful clump. The
clump is an insight into the meaning of the perceptions upon seeing their relationship. We should be able
to see that three lines form a triangle and see the triangle, not one line, another line and another line.
This can be a problem for some brain injured people who can consider only concrete, serial images.
Youth and age also go through this type of more primitive functioning. Animals are often very good in
using direct perceptual meaning. Dogs can recognize who it is by the sound of the feet walking. This
implies a direct perception of a meaning. Most mammals have this ability to understand the meaning of
the perception.
Astral Dimension Disorders and Skills
The astral sub-dimension is the intraceptive perceptual space that awareness dwells. The etheric
perception of our bodily sensation is one sub-dimension of the astral dimension, as are our imaginations,
dreams and mystical vision. The mental dimension includes the experiential aspects of
conceptualization, thoughts and reasoning. The astral vision is the sight of the images of our “closed
eyed” awareness, that is, objects that we see with our eyes closed. Likewise, astral hearing is the
intraception of the sounds perceived from within our own mind. This includes our own internal dialogue
and the acoustics of internal analog noises. The astral perception is a vast field of dwelling for
awareness and sets the stage for the spectrum deviant attachments.
Most emotions are a astral-etheric perception that like synaesthesia activates a cross domain
mapping. Synasthesia is the perceptual phenomenon that occurs when one sensory input stimulates a
sensory input from another subdomain. Bright flashing lights may be perceived as a loud sound. The
conditional attachment of a projected value or meaning occurs upon an identified contact with a
perceived object. The perception causes a cross domain stimulation to perceive the new mapping in
preference to the original. Likewise, bodily states are perceive by awareness with the templates of astral
overlay attached to it. The astral overlays are the “feelings”, emotions, attitudes, moods, convictions that
comes synaesthetically weighed in on the perception.
Neuro-humoral chemicals include both our neurotransmitters and our blood circulating
hormones. Our feelings and astral field states are strongly dependent on this chemicals. The brightness,
clarity, strength, spiteness and characteristics of the objects of the intraceptions find their potency from
neurochemical proceses. Since this study id from the experiential frame, we will focus on the
experiential results of these processes. No doubt, that many depressions, anxieties, attentional and
thought disorders arise with deviant neurochemical etiologies. Often these chemicals themselves are the
storehouse and production set of our experience. Awareness can influence the conditioning of these
chemicals and these chemical determine the conditionings of the awareness. We experience the
attachments of these fields. The experience of perceiving a computer monitor, though dependent on the
electrochemistry of the computer and monitor, is something different than the computer and monitor.
The neurochemical nature of the screen of our awareness is incredibly influential on our awareness but is
different that our awareness itself.
Emotions are feelings at the crossroads of our body and awareness. Any perception of our
bodily state parameters can be interpreted by awareness as a “feeling”. We have certain classes of
feelings based on a style of attachment of a meaning onto those particular perceived values. We have
sexual feelings that predominate the mind of many. We have pooping and peeing feelings that urge a
social necessity. We have fear, worry and anxiety feelings that race our heart and burn our stomach.
Sadness is a perceived negative feeling state of a sense of loss and despair. It is a fundamental feeling
that we all can identify, because it happens to us. Tears well up, we get that feeling in our throat and in
the pit of our stomach; Grief is a particular flavor of sadness occurs with the loss of a loved object. Love
is a feeling of longing for the sexual object of desire. Anxiety is the fear of loss of one’s own or
another’s quality of life. Anger is the negative feeling that arises when an intended goal is frustrated and
manifests as a sense of irritability and rage and often behavior with intent to harm. Disgust is a feeling
of repulsion from a perception.
Intraceptively, we perceive our emotions and physiological states. Pre-conceptually, emotions
have their root often in feelings from our body impulsing onto our perception. Our experiential field
state is most intimately attached to these perceptions of our feelings and bodily functions. The
perception of feelings brings a great opportunity for disturbance of the experiential field. In general, a
(emotional) feeling can feel good or bad, intense or mild, specific or mixed. Feelings are impulsed onto
awareness, although they can also be cultivated through operant and classical conditioning, and
intention. Each feeling has a certain tone to it that identifies it as a class of feeling, classified by the
adjective describing their meaning.
Happy, sad, guilty, shamed, grieved, irritable, angry, worried, upset, fearful, excited, jealous,
and many other words describe the texture of our emotions. Hungry, horny, tired, exuberant, full, and
many other words describe the state of our bodily functions that we perceive. Many emotional disorders
develop because these emotions overwhelm the experiential resonance. Emotional problems develop for
many reasons, some of which are:
A particular emotion state predominates the field which is painful or uncomfortable
The emotion presents itself too easily or too stubbornly
The emotion is awkward or is triggered by stimuli that is not dysphoric
The emotion colors the awareness to have further distorted\dysphoric conceptual, insightful and
behavioral experience

Some feelings directly hurt, and some get us into trouble by the psychological and social
ramifications of the feelings. Some feelings are brief and passing, while others are epic and disastrous.
Some feelings carry great import and tune us into social and bodily functions; It would be weird not to
feel certain emotions at certain times. Perceptions of emotions can clue has into import social and
worldly events. Fear can save our life, or cause us to die from a heart attack. The emotion is something
presented to awareness and encouraged or discouraged. Each of have cultivated our emotional state by
attaching emotional responses to certain perceptual cues.
Feelings can develop into moods which are the effect of an emotion predominating on the
experiential field. A mood is an atmospheric change pervading the field of awareness. This filters the
perceptual field with the tone of the mood. A mood occurs over a longer period of time than an emotion,
and has a potential effect throughout all the experiential dimensions. Moods can come in and out of a
person’s space like the monsoon season does, or it take be like a momentary storm. We perceive our
mood, it is something that can be encouraged or even sought after. Moods are something on our surface
of awareness, like the weather on the earth, pervasive and inevitable. Something we have to bare.
Feelings and moods are some of our most precious of perceptual experiences because they feel
so good. Feelings are like the texture or timbre of our own experience. Our emotions vibe us to feel the
meaning. The meaning is in the very experience of the emotion itself. We can conceptualize the feeling
(which some do obsessively), but the feeling is part of the fabric of the very substance our experience.
Having no moods or emotions would be a human deviation. Having too many or inappropriate
feelings and moods can cause disruption. Having a tsunami or hurricane or flood of emotion would be a
disaster. The perceptual aspects of emotions are self-evident. How we hold onto, attach and let go of
emotions and resolve their issues, determines our emotional skill. Most of the problems with emotions
are not in the perception of the actual feeling, but on the attachments we make onto these emotions.
Our attachments to some feelings and our avoidance of others is the basis for most of egoic
strategic management. The perception of a feeling could mean an implication that causes alert in other
cognitive areas of experience. Executive function must monitor our feelings and see if the issue arousing
them is important to resolve or can that feeling seek fulfillment. Feelings are often the experience of the
tension from the drive or the want. The itch needs scratch, the libido needs the outlet, we want to relieve
the anxiety or stress feeling that we perceive. Awareness is forced to deal with the feelings, the drives
the impulsions that it perceives coming onto it’s field, pulling that field into distortion. The perceptual
function itself can be clumsy or skillful in the ability to see the nuances of emotional perception. We all
feel in the way that we feel; that is given in the moment as the way that we feel, just as color is given to
the eye as green. We can dismiss feelings and move on or we can cultivate the feeling to escalate into a
more intense feelings.
 Affective disorders includes the emotions, feelings and moods. Depression is the overwhelming
feeling of sadness that pervades awareness. It can be situational or general, intense to mild. Depression
often includes a sense of hopelessness, unsurity about thriving. Depression can include many sub-
feelings and emotional state, but it represents the field state of awareness that is pervaded by a sense of
negativity and gloom. That is weaved into the perception of the field state and pervades the other
experiential dimensions. Thoughts become negative, self-defeating and attached to the feeling state;
other perceptions loose their beauty or brilliance. Ideas are not as profound, important.
Some depression includes a perceived sense of frustration, irritability or anger. Others perceive
a sense of less brightness, less color, less intensity of good feelings or more intensity of dysphoric
feelings. Sometimes depressions includes a fatigue or lackluster for life and living. This may be either
a physical or mental sluggishness. Depression can be dimension specific or it can gross many or all the
experiential dimensions. Very negative cognitions and challenging cognitive filtering can skew our
feelings towards depression. Feelings can be triggered by negative thought and negative thoughts can be
triggered by a feeling. A physical perception or an associative memory can trigger a dysphoric feeling.
Depression can be constant or intermittent, cycle for no apparent reason or be reactive to a situation
event.
The root of depression is at least partly physical. The feeling of being depressed is related to the
neuro-hemicals serotonin, norepinephrine, epinephrine, endorphins, dopamine, oxytocin to name a few.
The precise neuro-chemical alchemical mixture is influenced by genetics, developmental conditioning,
environmental and situational conditions, and the intention of the awareness. Sometimes the chemical
approach is over-diagnosed many factors play a role in depression.
For example, if the weight of certain memories coming into awareness is overwhelming, the
person is likely to feel depressed. The impulsive weight of the memory may be neuro-chemical or
conditioned by previous attachments. Depression can occur as a result of frequently triggered thoughts
or memories that provoke a sense of hopelessness or despair. Any degree of want, any disturbance on
the field, any degree of don’t want leads to a certain degree of despair. Conditioned, reattaching feelings
often keep a feeling from going away. The strategy that we deal with the perceptions of our feelings
determine much about our ultimate comfort.
Some feeling strategies develop to be incongruent with other feelings, attitudes or beliefs. Some
feelings can be easily ignored or fulfilled; others more easily tamed or enslaved by. As we mature,
feelings develop a thematic tone into awareness. Feelings are at the basis of most addictive behaviors.
Gambling, sexual addiction, drug addiction, food addiction, cigarette and alcohol addiction are all a
pursuit of a perception of a feeling. The feeling might be very palpable or it may be intangible, but each
of us pursue a space that feels good and healthy and conditioning towards an even happier way.
Unfortunately our discipline styles of behavioral attachment is often overwhelmed by the pull of the
need or push of the drive.
The executive function struggles to balance the urge for sensual fulfillment or tension avoidance
with the reality of the world and social rules. The easiest way to neglect a temptation is to not be
tempted by it. The impingement of the feeling or drive is a most distressing part of depression or any
dysphoric state. How we engage and transform those feelings spews forth all the sublimation and
displaced energy that make up the world.
Some feelings are delusional, that is they are based on conceptions that do not exist. Extreme
depression can evolve into a psychotic condition as the feelings get projected on unassuming objects.
Psychotic depressions can lead to a complete unwillingness to socially respond. This type of withdrawal
is a catatonic depression. Some psychotic depressions are more agitated or paranoid as the
hallucinations can spook, threaten or hurt. Schizoaffective disorder is a life-long condition where
people have mood disorders weaved into their schizophrenic psychosis.
A depression that is persistent, but not necessarily intense is called dysthymia. Dysthymia is a
tendency towards dysphoric feelings that only occasionally get severe and life threatening. Depression
can cause suidicidal ideation and gesturing. Dysthymia is a range of dysphoric feelings. Some mood
disorders cycle from low feelings to high feelings. The is called cyclothymia. If the range is more
extreme, then the moods swings are called bipolar disorder.
Bipolar is a mood disorder that represents recurrent dysphoric feelings ranging from extreme
depression to extreme mania. Mania can be an extreme agitation but is usually an excessively exuberant
pursuit of certain euphoric feelings. When the pursuit crosses the law, or social ethics, or debt, or health
and gets mixed with deceit, selfishness and urgency, then mania crosses the line into disruptive
tendencies.
Bipolar patients are helped by medicine that keep impulsions of certain feelings to a minimum,
and therefore do not tempt the awareness as much. A hypersexual patient may be “helped” by a
chemical diminishing their sexual feelings. Some sexual impulses are hard and more frequent than
others. Some people never have an urge to rape or hurt or pursue a prostitute. For others, it is a daily
fight to resist the temptation to fulfill the seed of their psychic tension. Experientially a tension is
created by the impulsion onto the field by a perception that is thematically controlled buy awareness.
The way that awareness controls the feelings develops into the very themata of personality. Some people
have depressive personality styles, with traits predominated by depressive characteristics; or likewise
mania becomes weaved into the way a person is, and their style.
Affective disorders can thus be depressive or manic, cyclic, situational or thematic. They can be
multidimensional or uni-dimensional, with weak attachment or strong attachment. Affective disorders
also can have a certain element of anxiety associated with it. These anxieties can be a particular fear or
group of fears, or they can be generalized as a sense of angst, Anxiety can also influence by obsessive-
compulsive qualities. These can influence the depressive feelings or mania.
Self-image is type of abstract intraception that we develop. These are a group of qualities that
awareness sees when reflecting back on itself. This abstract matrix of qualities is not an actual image,
but it is a representation; Self-image is the sense of me. My self-identity matrices are not the sense of
me. The sense of me becomes the abstract self-identity matrices as I abstract me into the transformations
of qualities that represent me. Upon introspection, I see something that is aware that I call me. I can
perceive myself by perceiving the qualities of awareness itself. The memories and feelings and other
attachments onto this image of me become the ego-identity matrix of me. The perception of our identity
and our attachments upon it determine much about the expression of our personality. The ego-identity
matrix can be magnified or reduced, be shaken up or clarified, be accurate or falsified, or be optimistic or
pessimistic as compared to the actual self-image. These personality seeds could take their root in our
self-image, and how this perception becomes distorted by the egoic attachments onto that image. Most
people go towards their egoic matrices to describe themselves, not an actual description of the awareness
that they see. This is a distortion of the self-perception.
Social perception is type of abstract extraception that we develop. These are a group of qualities
that associate a pattern of meaning upon the perception of other people’s or animal’s behavior in the
world. Behavior has recognizable cues that can make a meaning more obvious. A mother sees her child
behaving and perceives that he has to pee. Behavior often has a reason for being perform. In general
behavior is vectorally expressed, aiming to go in a certain purposeful direction. That direct may be a
physical direction or it may be a conceptual direction. The social perception also helps us to know
more abstract clues of others’ feelings, thoughts, tasks, or even rank in the pecking order. We watch
others to learn the rules of behavior. These rules are imprinted in our behaviors and perceivable by a
watchful eye.
Some people have an especially weak social perception. They have little empathy or sympathy
or compassion because they do not socially perceive the clues. They may seem aloof or eccentric, or
marching to the beat of a different drummer because of their ineptitude of social perception. They have
trouble tuning in with others and gaining social resonance, because they can’t see or hold onto that
perceptual field. This weakness could translate developmentally into socially challenged people who
can’t see what you mean by your behavioral cues. Some autistics have this social perception deficit.

Conceptualization Problems and Skills

Once perceived, conceptualization often begins with a sense of familiarity with an object.
Objects and events are scan and search for familiarity. Familiar terrain allows for an expectation
template to be projected on the perception. An expectation template is a reference class of qualities and
transformations that a familiar object or scene might have. Familiar relationship calls forth a variety of
schematic recognition patterns. Expected and unexpected qualities find relationship in a particular
scene. These are referenced to identity matrices. We conceptualize with a fuzzy degree of confidence
that an object within a scene is recognized with an identity. Sometimes this fuzziness seems more or less
obvious.
Awareness has a default of expected familiarity with familiar objects and scenes. For new
scenes and unexpected circumstances we have reflexive and intended schematic transformations.
Familiarity is part of the preconceived tendencies of awareness. We have relationship with identified
objects based on our recognition and the memories of weighted attachment to that identity. The
relationship is our preconceived notions and these become our recognized attitudes, associated feelings,
thoughts, and most likely transformations. Unfortunately, many people’s familiar relationship with
certain important objects is fundamentally uncomfortable. These set up disturbance patterns in the field
of recognition as a tendency to accommodate/assimilate the object or not. Deviations can occur at every
stage of processing object recognitions.
When working well, awareness has the ability to transform a perception into a meaningful
conception. The conception includes a recognition of the object; further attention to that object through
scanning, and sorting and congruensizing; identifying the object and scene; and transforming that object
accordingly. A conception is a representation of the quality and transformation matrices perceived. The
representation is the image of the perception itself onto awareness, the sense of familiarity and identity
of that represented object, as well as the semantic notions named onto that object. Misconceptions can
begin from clichés by mis-sensation, mis-perception, mis-engagement, mis-attention, mis-recognition,
mis-identity, mis-association with a semantic and analog representation, mis-attachment, and mis-
transformation of previous conceptions.
Disorders of the working, short term, and long term memory, drastically influence object
recognition. Amnesias can be caused by head injury, toxic ingestion, stroke, brain tumors, aging,
metabolic and psychiatric influences. Automated and intended memories provide the further direction of
a perception into a conception. Overt identity of an object requires a memory to identify the reference
class. Similarity and difference have no reference without memory’s ability to attach a standard of
meaning onto the object. Memory is the database of meaning contexts that refers an object to an
identified representation class. The meaning contexts are the memories of past qualities of objects and
their transformations both physically and conceptually. A memory is any representation directly tagged
to represent a past experience.
Memories problems can be modality and mood specific. Short term, working memory is
especially modality specific. Each perceptual “organ” reverberates into the immediate past yet carries a
direct wake from the past. This appears in our working memory. We can build skill in these modality
specific memories or we can become amnestical. The memory attachment process onto object
recognition profoundly influences the ability to recognize an object, scene, event, or intended meaning.
Memories are given to awareness and can also be accessed by intention. Memories bring with
them a weight of disturbance and pleasantness or it is neutral. Memories can also be closer to the
objective truth or further from this truth. Memories can be fabricated and often are by all us us, but this
can become a pathological problem in people who confabricate memories that are not based on an
objective event. Confabrication is a skew to our memory that is can be based in any aspects of
experience available to the memory process. Confabrication can be intentional or impulsively driven
onto awareness by conditioned subconscious or physical tendencies. We have memories of our
confabricated memories, so our present repertoire of memory matrices are made up of both accurate and
confabricated data sources.
The balance between the recognition of the real from the unreal is an important tool that
awareness develops with maturity. We learn, over time and accumulated experience, to differentiate the
objects and events in the experiential objective reality. Upon engagement with the object at hand,
awareness considers the spatial organization and potential meaning fields associated with the perceived
object. Boundaries of the perceived object are considered by scanning the contrasts and linear
distinctions of the edges. Perceived geometric shapes of the object transforming over time are contexted
by the previous momentary and distant reference classes attached in the moment onto that conception.
In the acquisition phase of data input about the geometric spatiotemporal shape, the awareness
can be actively searching for association, or passive cued into an association. Active association brings
an association guided by our hoped intention, and passive association tends to bring an association
impulsed by subconscious automations.
Object recognition requires that objects be generalizable into different perspective. Our
recognition abilities allow for viewpoint independence. We could, for example, recognize a person upon
meeting them from a 2-d black and white photo or drawing of them. Our attention selects features that
fits an indexed associated memory. Data features are compared to reference classes and continue into
our awareness with a sense of familiarity with the identified object. We gain the ability to generalize a
previous experience into a potential meaning for our current experience.
An object perceived form this angle is perceptible at another angle as the same object. To
identify one object as the same in the next moment requires that our memory be turned on. People gain
and loose this ability to recognize and track certain geometric patterns of a perception. Agnosia is the
loss of the ability to recognize perceivable objects. Apperceptive agnosias are recognition problems due
to poorly perceived sensations. Associative agnosias are recognition problems due to lack of conception.
Those with apperceptive agnosia may not be able to copy an image, while those with an associative
agnosia might be able to.
Visual space agnsosias are examples of apperceptive agnosias, due to an inability to perceive
color, or acuity, or contrast, or brightness, shape, or pattern, or size, etc. Carbon monoxide [poisoning
can cause a cortical brain blindness that causes a visual space agnosia in certain people. Anomias are a
type of associative agnosia when a person is unable to put a name on a perceived object. Expressive
aphasias caused by left temporal brain hemispheric strokes leave people with this particular inability to
name an object that they recognize. We have all experienced when a word for an object does not come
to mind; Anomia and expressive aphasia are object recognition problems that arise as an inability to
associate a linguistic symbol as a representation for an perceivable object.
Sometimes agnosias are very sub-modality specific. For example, prosopagnosia is the peculiar
inability to recognize faces. A person with this problem learns to identify other people by the sounds of
their voices or their footsteps. Recognizing faces is a skill that we all learn. We can recognize a familiar
face from years ago. We can even account for the ravages of aging etched upon the facial perception,
and still recognize the face. Humans have learned to recognized not only faces, but the subtle clues of
social meaning expressed through faces.
We can recognized social meanings of facial expression. This is a complex series of associations
of potential preconceptions projected onto the present perceived expression. For every skill in
perception and conception that a person can loose or be lacking in, there are those skills that humans can
be excellent in, excelling in object recognition, facial feature and expression recognition. One person’s
deficit contrasts another’s excellence. A clot in the wrong place at the wrong time, could forever blind us
from recognizing the face of our love. Such is the fate of some states of awareness.
There are many types of agnosias. Theoretically any function involved in object recognition can
go haywire and skew our ability to recognize a potentially recognizable object. Form agnosia patients
have difficulty perceiving the whole form the parts. Simulatagnosia is the difficulty in recognizing two
simultaneously presented objects. Alexia is the difficulty in recognizing text. Verbal auditory agnosia is
the difficulty in recognizing spoken words as meaningful. Social emotional agnosia is the inability to
recognize the meaning of social behavioral cues. Lesions in the right cingulated gyrus of the brain gain
lead to the inability to visually recognize the topographical features of the leandscape, yet can describe
the visual memory of the same place experience in the past. This is called topographical agnosia.
Amusia is the inability to recognize a series of auditory perceptions as music. Pain agnosia is the
inability to recognize pain. The inability to recognize familiar voices is called phonagnosia. The
inability to recognize a familiar touch is called tactile agnosia. Time agnosia is the inability to recognize
the duration of perceived events. Apraxia is the inability to coordinate a succession of functional
behavior. Aoutopagnosia is the inability to recognize the etheric topographic map, the internal sense of
bodily space. Anosognosia is the poor ability to recognize that one is impared in their recognition
abilities.
Accurate object recognition requires that an equivalence relation holds an isometry amongst the
independent experiential dimensions. Our conceptions need to accurately reflect our perceptions and our
insights in an affine manner. Sometimes the recognition is rotated, or scaled, or sheared into refraction.
The translation becomes distorted based on the spatial distortions of the experiential dimension affected.
Some translations from the perceptual to the conceptual are fundamentally distorted and render a partial
equivalence relation. Extraceptive and intraceptive image recognition can be rendered distorted in
various ways.
Intraceptive distortions are often caused by experiential clutter that distorts awareness from fully
attending to the necessary resolution of focus. Awareness focusing on those imaginations and thoughts
and feelings with a certain degree of attention, resolution and assimilation. We must event recognize our
intraceptions if we are to have meaningful conceptualization. Otherwise we would not recognize our
own words spoken to ourselves; or our own memory images and sounds and feelings; or our own
insights onto our represented ideas. We recognize of meaning of an object needs awareness to recognize
that an object that has meaning. The meaning is often represented into iconic images, and word and
associated phrases, and stored as such. The raw material for our intraceptive experience still needs
awareness to attend to it to extract insight. The blurrier the image, the more generic the word, the more
diffuse the thought, the more obscure the insightful meaning that comes to awareness.
Topologically, two spaces are isomorphic is they share certain properties. They share identity
elements and operations that operate on those identity elements in ways that transform properties that are
available within the space. A perceptual property can be isomorphic to a conception if the conception
does in fact relate to the perception it recognizes. A isomorphism is a correctly recognized perception.
The elements in one dimension correlate as an equivalence relation and are considered congruent.
Isomorphisms share a congruence that accurately reflects the equivalence relation.
A topological isomorphism is a homeomorphism. That means that the space allows for structural
congruence for the element shared amongst the topologically related spaces. An injective
homeomorphism is a one to one correspondence of an object from one dimension to another. If the
quantities and qualities and those transformations remain equivalent from one experiential dimension to
another, we say the homeomorphism is isometric, that is, distance and ratio preserving. The mapping of
an object from one space to another gets distorted from the truth of this one to one isomorphism.
A homeomorphism allows awareness to develop identity elements that have an equivalence
relations across experiential dimensions. An identity element allows for an inverse function to take the
identity element generated from one dimension, to be recognized as the same as it is reconsidered in the
original space after it was transformed by another. For example, if I identify this object as a glass, then I
could mentally manipulate the concept of the identity of this “glass”, take it through potential
transformations as a cognitive function, then reconsider the identity as the perception that I am
considering. Say, that I am looking for a glass to drink red wine out of. I have red wine glasses and I
identify the red wine glasses perceptually, recognize them as “my red wine glass”; and if it is, then I
should be able to use this red wine with it.
The object considered is recognized as identical to the memory of the object from the perceptual
and conceptual reference class. And if it is so, then I should be able to use the glass; this further
feedbacks to confirm the identity of the perception with the conception. Sometimes an object does not
correlate with the reference class of a similarly remembered object. The degree to which an object fails
to be injective (one to one homeomorphism) is a measure of the “kernel” of a homeomorphism. The
kernel of an experiential homeomorphism is a measure of which a conceived object, for example, is not
identical with the perception is represents. If the homeomorphism is injective and the mapping from one
dimension to another generates an equivalent object with topological isomorphism, then the experiential
kernel is trivial. The concept accurately represents the object. Sometimes the inter-dimensional and
intra-dimensional isomorphisms are distorted. The distortion is a measure of the kernel of the
experiential space. Many mental illnesses develop from the mis-identity of an object and we can say that
the awareness is stuck in the kernel space of the homeomorphism. The identity relationship does not
inversely offer the identified object back into the space. The kernel space of a homeomorphism is all the
other identities that one can identify an object with that is not that object.
Awareness uses a group homeomorphism to further identify the qualities, quantities and
structural and functional relationship of those qualitative elements. A group homeomorphism is a
topological isomorphism that preserves the group structures and functions when considered from one
experiential dimension to another. The entire set of qualities and their relations are transformable as a
group and recognizable as a identity corresponding to a group reference class. The reference classes are
the injective homeomorphic qualities of the group that are representable as an identity. The identity of a
group homeomorphism allows awareness to recognize a group of characteristics (qualia and schemata)
and generalize these group characteristics as an identity with an equivalence relation. If the object
relation between the topological spaces are equivalent, then the kernel of the group homeomorpghism is
trivial. If the equivalence relation of the group is distorted or not identical with the group of object it
represents, if it is not not invertible, or if it does not allow for the expected group transformations to
occur, then the kernel is not trivial. Indeed, the kernel is a measure of the very distortion of the
recognition of the identity with the object it is to identify.
Misidentification of objects is a potentially disastrous way for awareness to proceed.
Sometimes the mis-identity is because the accurate enough perception is not available and the object is
not recognized. Even if accurately recognized as the object, the object may be mis-represnted to the
other dimensions, distorted from the equivalence relationship that an isomorphism requires. This kernel
space of misrepresentation is the kernel of much mental illness. Many mental illnesses find their seed
after perception, after recognition, but upon the identity and mapping of the identity from a perception
into a conception of comprehension or volition. The mapping becomes distorted either because as the
awareness attaches to feelings or thoughts that are not truly identified with the object, or because it
causes a disturbance in the qualitative field of awareness as it accommodates the identity.
A delusional feeling or thought or intentional response may be associated with an identified
perception in a way that encourages a disturbance in the field of awareness. This is the part of the
attachment process as the awareness engages with a perceived object and generalizes the perception
through the other experiential spaces. Even an accurate perception can translate into these other spaces
as a distortion from isomorphism. When isomorphisms are distorted, the metrics that come egoically
projected onto them are also distorted; therefore, a distorted isomorphism, brings a distorted isometry.
This means that a kernel is mistaken for the identity and the measures of quality and quantity and
transformation are non-isometrical. Egoic metrics are often non-isometric and are therefore non-
accurate (distorted) measures of quality, quantity and transformation. Experiential isometry is not
always all or nothing, but is usually a degree of distortion from isometry. Sometimes the degree of
distortion is mild enough to allow for a trivial error; sometimes the egoic mis-isometry is gross and we
would call this person deluded. Delusions are false or uncomfortable feelings and thoughts and actions
that we carry between dimensions. Cross dimensional mis-isometry, delusion, is at the root of much
despair. Delusion is the result of a false or disruptive attachment of a representation onto a perceived
object, scene, or event. Delusion is not all or nothing, but is humanistically graded as it infiltrates our
experience.
Conceptual distortion can begin with a dysfunctional mapping process. Brain clitches can
prevent an isometric mapping from one experiential domain to another. We have already discussed
perceptual distortions that can lend to conceptual distortions. A misperceived object will lead to in-
equivalence relationships as it is misidentified and mis-transformed. Some objects are homologous
enough to allow for the transformations to occur and life goes on accommodating for the distortion.
Some are so delusional that the incongruence leads to further distortion and discomfort. . A refracted
translation of a refraction of a refracted translation often leads to a more severe distortion. The conceived
object is sometimes not recognizable in the translated identity. The extent of this distortion is at least
subjective, as the distortion is experienced. The distortion might also be objectively evident as the
person translates their conception into words and socially identifiable conceptual representations.
A refracted translation of a refraction of a refracted translation often leads to a more severe
distortion. The object is sometimes not recognizable in the translated identity. Two different people can
perceptually witness the same event and conceptualize about it in ways that are not congruent in
meaning. Even within our own experience we can sense an object and mistake the consequences of the
events expected to be associated with that original perception. We can mistake our own feelings and
conceptualize a neuro-chemically induced feeling into a meaning that does not exist. We blame our
feelings on all kinds of causes, often distorted by both previously conditioned filtration and expectations.
The ability to identify an object into an identity class is a transitional step to the representational
phase of cognition. Awareness attaches a name or analog image onto an identity matrix. The identity
matrix represents the relationships of the quantities and qualities that make up the perceived object. The
identity defines the boundary of the object and gives other objects a potential similarity and distinction.
No two different objects can ever be the same; they can however be equivalent. A bowling ball is
functionally and structurally equivalent to another bowling ball of similar characteristics, but the two
objects are not the same. They cannot occupy the same space, at the same time and be of the same
substance and history. The bowling balls are isomorphic.
If I believed that this bowling ball was a baseball, then I would be delusion is some way. The
degrees of the delusion, is the dipping of the awareness into the kernel space of the awareness. The
topological kernel is a complex space identifying the space of what the object is not. The experiential
kernel is the space all of our false perceptions, beliefs, thoughts, insights, and intentions. The real space
of our experience is the extension of our true correlation of our representation. The degree to which our
experience is true, determines our real space.
We dwell in both the real and complex dimensions, making a pragmatic distinction at the
moment. The ancient Egyptians built the pyramids without the science we understand today. Their
math and engineering was true enough to forge ahead and construct, but they were inaccurate. As a
child, we walked about in ignorance of the insights we gain as an adult, but we often survive our kernel
of deception. Our ignorance blinds our early truth, and our foolishness and delusions blind our
maturity. Yet luckily, the world of ours affords a certain degree of forgiveness onto our delusional states.
And we see truthfully enough to associate a fuzzy meaning onto a fuzzy perception. Life does not
always critically require isomorphisms and isometric congruence. The more skilled we are in the
accuracy and depth of our experiential topological isomphisms, the more wise our isometric measures
become, so that we can accurately plan and strategically manifest our vision of the truth.
An object is identified by the characteristic relationships of the qualities perceived. Once
identified and those qualities are believed, we represent that belief. All representation is a type of
conceptual mapping, a morphing of a matrix of qualities into an analog image or a linguistic descriptor.
The essential qualities of the object that span the dimensions, the eigenvectors of the matrix, are given a
symbol to represent the unique relationship of all the qualities. X= “bowling ball”. X is a matrix of all
the perceived qualities that define the dimensional expansion of the essential characteristics unique to
that bowling ball. The representation is like the determinant of the matrix, correlating the eigenvectors
and their eigenvalues, and the identity element. The determinant is the scalar measure of the volume of
the parallelepiped spanned by those eigenvectors of the identity matrix.
Some representations are thumbnails, so to speak, of the original perception, representing the
analog image of the sound, sight, taste etc, onto the field of awareness. The wrong thumbnail can icon
the perception and be misrepresented in the memory of the perception. The thumbnail icon is
experiential virtual tag for the entire matrix. Likewise a work can represent an entire complex of
qualitative relationships. Poor memory or tricked memory and expectation can all influence the
isomorphic fit of the tag for the object.
Tags are very useful for they can be used in abstracted consideration. We can use the tag in
syllogism and deductive reasonings, and in inductive logic. “3” is a number that describe the quantity of
1+1+1 and 3x1. 3 objects plus 3 objects equals 6 objects, yet 3 horses plus three dogs do not equal six.
Mathematical tags are call parameters in the abstract and numbers in the discrete. Mathematical objects
exist in the experiential space as conceptual objects that exists with no substantial basis. Mathematical
objects represent the measure and relation of potential extension. Any object has an extension in a
qualitative direction. The amount of the extension depends upon the metric imposed. The amount of
extension of the eigenvector of a matrix of qualities is the eigenvalue of that eigenvector. The “real”
eigenvalue of the identity matrix of the conception is the undistorted isomorphism of the object into the
mapped space. Complex eigenvalues shears the experience into a distorted representation, warping the
isomorphism into a dysmorphism. Conceptual dysmorphism is the experiential dis-equivalence
relationship between a representation and the object it represents.
Naming aphasia
Awareness can also relate the conceptual representations in a way that is fallacious. Fallacy is
the name for an argument that is flawed. Fallacies can be fallacious because the inductive sequence of
the concepts are not logically valid; these are syllogistic fallacies. Formal fallacies are improper
equivalence relationship based on the ruled sequential relationship. Every logic is an inductive sequence
according to the rules of a chosen logical induction. The form of formal fallacies is not congruent with
the ruled standard. Some fallacies are informal, meaning that they follow the logical rules, yet the
premises are not-truthful. The truth of a proposition requires that the premises be true and that they
relate in the logical way to give forth the conclusion. Logic is a type of function that pushes concepts
through a ruled transformation called a logic.
Some “logics” are more logical than others. Experiential logics do not necessarily comply with
the modern philosophical standards of logic. The experiential logic itself can warp the conceptualization
away from the truthful isomorphism of the equivalence. A person may believe, for example, that
walking under a ladder could bring bad luck. He walks under a ladder and then gets hit by a car. He
interprets this as a logical validation of the superstition. The logic seems to be reinforced by the
expectation for it to be true. Experiential logic becomes with maturity fundamentally “logical” or
illogical, and consistently renders truthful conclusions or not.
 [Examples of fallacious conceptualization]
If we accept a religion as true, then these standards will define both a standard of truth. “If we
accept these premises as true, then logically it follows that….”. we think to ourselves as we convince
ourselves of the imposed metric that defines the truth for us. Words are representations and can thus
never be the truth. They can however, can be reasonably isometric and isomorphic with the objects that
they mean. Chosen standards of linguistic truths, like religious written dogma for example, may
become the egoic identity matrix for various cognitive, moral and ethical standards. The truth of the
chosen dogma is distorted itself from the truth. The person’s accurate congruence with the dogmatic
truth may lead to distortion because the dogma itself is not true. The person’s experience will thus be
distorted because of their perhaps even commendable alignment with the fallacy.
We grow up with many fallacies and humanity has developed with countless varieties of
fallacious experiential logic and conclusion. Childhood is immersed in illogic and ignorance; Much of
our early conditioning takes place in the context of the illogic. People grow up committed to the same
logical style that they defended in their youth. People are stubborn to let go of their childhood logics that
we took on as a trial basis as a kid. The illogical style can conflict with experiential, physical and social
reality.
Likewise, our very judgment becomes distorted by our chosen standards of truth. Bias is the
name for the tendency to distort a logical relation in a way that forms to one standard of truth at the
expense of truth itself. Our judgment of the truthfulness is biased by the evaluation of an object in the
light of a fallacious conceptualization. We are biased towards or away from some conceptual standard.
Similarly recognized objects or events are considered within the bias of our egoic standards and rules.
The rules may not be true or logical. Our evaluative tendencies when identifying and logically
transforming a conceptualization determine our biases.
A scale can be set biased so that it reads the weight exactly two pounds light. If we know this,
then we conceptually make the adjustment. If we don’t know the bias, then we mistakenly believe the
scale to be representing our true weight. So likewise with all conceptual judgments; the isomorphism
requires an real isometry to keep the representation from giving an unbiased distortion. A dysmorphism
is a bias or fallacy that renders the representation deviant from the true and real. The dismorphic
transformation can occur on all the experiential dimensions and sub-dimensions. Perceptions,
conceptions, insight, volition, and behavior are all distorted by the bias our experiential tendencies bring
to them.
[types of cognitive biases]
 Sometimes the evaluation of the identity is accurate and unbiased, but the transformational
ability is biased by the tendency to be induced as such. Some people have trouble applying rules of
transformation to abstracted conceptual objects. Children learn to do this at a different rate and with
different styles. Our struggles to have truthful and deep logical relationships with our conceptions, goes
through many failures and partial successes before they become mature. The failure can be because the
technical faculty is not available or is dysfunctional in some way, or it can be because the awareness
chooses to, or is pressured to, manipulate and transform the conceptual objects as such.
Acalculia is the name for the inability to do mathematical calculations. Some people, especially
children, cannot logically relate the mathematical symbols through the rules of the functions.
Multiplication, addition, subtraction, division, grouping and sorting, and processing the abstract entity
eludes some completely. Some have a partial disability in performing calculations; this is called
dyscalculia.
Every child struggles and enthuses to learn language as a way to communicate their conceptual
abilities. Certain kids excel in their semantic capacities to manipulate words and their syntactic
relationship. Some kids have troubles learning new words. Some have trouble generalizing the word to
similarly classed objects. Naming fluency is excellent in some and dysfunctional in others. Dysnomia is
the name for the stubbornness to put a linguist representation onto a semantic opportunity. We have all
had trouble remembering the word we hope to remember. Dysnomia is common in verbal and auditory
memory problems and in certain types of expressive aphasias. We often know we know the word, but
the tag does not come. Sometimes the word comes swiftly and gracefully with the conception and is
available for accurate logistics.
Language development requires the cognitive functions necessary for naming and logically
transforming propositions. The syntax of the grammar can be fallacious or confused. The memory of
the words have to be present and available. The ability to name and verbally qualify and relate is a skill
that we gain for reading and writing and hearing and speaking. Receiving, manipulating and expressing
verbal language requires the inherent capacity to do so, and the experience to fulfill it. Conceptual
representation goes beyond language skills, and they are evident in the normal developmental stages of a
child.
Early perceived objects become a “direct conceptualization”, that is the inducible memory that
the subconscious represents the object with. Later objects are considered in the concrete way that they
are perceived to be. The qualities of the perceived substance defines the conception. Through maturity,
a child learns to operationally the object into primative conceptions. These are still concrete attachments
onto the conception. Eventually, and soon, the child learns to use a symbol for the object that has no
perceivable relationship with the object. The abstract abilities begin in dreams, imagination and with
language.
The earliest phases of intellectual development reflects the strong attachment the infant has with
its body and the physical world. Later development reflects the attachment the person has to conceptual
objects. We can attach and release conceptual objects in ways that induce a logical conclusion; We can
induce a fallacious conclusion. Each of us develop learning schemata that finetune the logical operations
of logically operations on cognitive objects. The operations can then creatively speculate on possibilities
of transformations of objects that the conception represents. We think to ourselves using the conceptual
operators so that we can generalize the meaning further than this moment of here-nowness.
Conceptualization allows for the rules of thought to use the concepts, instead of having to use the seed of
the object itself. Creative schematization is ho e become intelligent.
Naturally, as part of learning, we develop our inductive biases to transform given
conceptualizations according to rules of an egoic schemata. We are biased by our teacher’s way, our
parents and friends and everyone that we encounter. A logic need not just be a ruled pattern of
transformation for words, or numbers, or abstract concepts, but they can be for any object of experience
inducible under the logic. Bodily movements and behavior can also be transformed by certain chosen
logics. Tai chi sequences, hatha yoga, qigong, Pilates are examples of predefined logical patterns of
transformation of our body. They are like energetic templates that induce a physical resonance into the
body by the patterns of progression that the body is transform through. Likewise, dysfunctional patterns
illogically induced onto our body can manifest physical dysfunction. Apraxia is the name for the
inability to induce the coordination of the physical body into a ruled pattern. Dyspraxia is the difficulty
in coordinating willed movement. Apraxia is the loss of a specific physical movement functionality,
while dyspraxia is the difficulty in willfully performing the movement.
Any planned movement within experience uses a representation to guide the movement. The
representation is the picture of the carrot in front of the mule, inducing the action into manifestation.
Reflexive and driven behavior has an impulsive moment to fulfill a goal. Planned, intentional movement
(of body and thought) uses the conception to represent a principle worthy of disciple. The discipline is
the very inducible logic necessary to bring the fulfillment; the principle is intended conception
representing the fulfillment. A discipline is a manner of induction that holds the attention into resonance
with the conceived principle. A strong and focused disciplined conception allows for a less frustrating
manifestation. Otherwise the power of the drive or impulsion distracts the attention away from its
intention. We learn these lessons many times in many different ways until we devise our own way of
taming our thoughts so that the outcome is precisely tuned by our accurate insight.
Identified objects induce a karmic field, which is the impact of past experience coming into the
present as the projected conceptions that accompanies the perception of an object. Impulse is the
integral of the change of momentum with respect to time. Karma can be visualized as the integral curve
of the force of our awareness attachments changing over experiential time-space. Awareness
attachments are the result of the impact of past experience’s momentum impressed onto the present. The
overwhelming temptation to let the drives and impact onto awareness determine the further direction of
experience. The will agency aspect of volitional awareness holds the rudder steering the awareness
through attention and encouragement towards engagement, attachment and release, intentionally
adjusting or controlling the state parameters as needed to bare the turbulence and have fun surfing.
We accommodate and assimilate objects in the current momentum of our experience. This
volume of past association onto the momentary focus of attention has a qualitative direction in both the
real and complex dimensions. As the impact of the past pushes us forwards as a vector field tendency
that is oriented with respect to truth and quality. Good karma is moving us towards real fulfillment. Bad
karma tends us towards the unreal and not fulfilling and suffering. Our intention can add to the impulse
through egoic blessings and encouragement. Our intention can also counterbalance the impulse through
redirection or avoidance. The field of our awareness is influenced by the past impact to choose an
identity for the object and transform it accordingly. A present object, scene and event induces the
temptation to conceive the object in the light of past conception. The weight of the connections with
the past influences determines the strength of the impact of the past impulse to consider the object as
previously considered. The mass of the object moving in experiential time-space is influenced by the
field of the impulse force of karmic impact of previous attachment tendencies determining the force of
the weight of the object relative to the egoic frame.
Karma torques into the complex dimension as the impact of the past is moving awareness
towards the unreal and untrue. Believing falsely identified objects, or conceptions that are untrue, or
insights that are fundamentally misdirected, are all examples of the complexification of experiential
momentum. Complex karma brews the darkness and misunderstanding to prevail. The reasoning may
be fallacious; the attitudes and beliefs may be inaccurately biased; The cognitions themselves may
become distorted. Cognitive distortions are schemata of reactive ideological transformations to consider
objects in the light of untruth or suffering.
Ideas are semantic constructs that represent a conceptualization. A concept need not be a word
or phrase or proposition. Concepts are the preverbal apprehension of a meaning. All ideas are based on
concepts. Even though concepts can not be directly perceived as a visual or auditory intraception, they
are “sensed” by awareness as an object. Conceptual objects are a potential for awareness to congeal
around a conceptual seed that contains the essential core of meaning. The meaning is a matrix of
qualitative similarities and differences that classify the meaning into a category. A category is a matrix
of qualia and their relationships that share the weighted similarities and differences that have the
potential for the categorical transformations. Every concept has a meaning and value matrix associated
with it and a group of transformations that can be applied. Conceptual geometry has as its points a series
of abstract meanings and transformation potentials.
Concepts represent an identity matrix for a meaning. The meaning matrix can be made up of
subclasses of meaning that is related to the other subclasses in a specific way. That gives awareness a
sense of the specific meaning. This meaning is then projected onto or into a variety of experiential
spaces. The most common of which is the intraceptive vision and hearing which comes into awareness
as an associated word that has the concept for its meaning. We can also have other non-verbal, analog
symbolic expressions of meaning.
For example, the word “bear” brings forth a recognition of the word and a series of potential
meanings for the word. The semantic and experiential temporo-spatial contexts upon hearing the word
will further weight the precise meaning of the word “bear”. The meaning itself, the specific concept
behind “bear” is what we really mean the word to represent. Meaning is an abstract relationship of
conceptual subunits and is conceived as matrix of subunit qualities and potential transformations. Words
and propositions reflect the meaning that we intend or are to induce the meaning that we intend. Words
are units of conceptual induction, bringing forth a force of meaning into our awareness. All I need to do
is say the word, “bear”, and upon perceiving it, a person assumes a meaning for the word. Words are
auditory vibrations that are designed to induce a similar meaning in different spaces of awareness.
Conceptual disorders can glitch at any area of the experience. A priori experience, a being must
have the capacity to conceive of an abstracted meaning. The ability to abstract and conceive should
come naturally as part of the maturation of intellectual development. Developmentally, some children
are slow or not capable of apprehending meaning. Meaning is a reference of equivalence of some object
into a class of related quality and transformation potential. Concepts are units and subunits of meaning
that can be unavailable to awareness for a priori reasons.
All sentient creatures have the ability to abstract meaning from perceived events, and most have
the ability to create new meanings constructed from conceptual subunits that are not immediately
triggered by a perception. Normally maturing humans begin quite early on, to derive a meaning from
their perception. Most of the early meanings are non-linguistic associations of one memory event with
others. Memory must be available for abstracted meaning to occur. An infant instinctually searches for
a nipple without at first, conceiving of the nipple. Later, the baby learns to associate the feeling of being
hungry with their mother’s nipple as the solution to their disturbing feeling. This requires some degree
of abstract conceptualization. Later, this conceptualization becomes a tool to consider, plan and intend.
Conceptions are necessary for abstract planning and decision making strategies.
A priori glitches in brain function can hinder the process of acquiring the conceptual repertoire
of information necessary to relate together. If the person has limited exposure, or if their memory is
disturbed, or if their intellectual development becomes arrested at a premature conceptual stage, then
outstanding conceptual processing is unlikely. Experience breeds the raw material for conception
through perception. If the perceptual faculties are faulty, then conceptualization has diminished capacity.
Also, if the cognitive functions that generate meaning and project them onto events is defective, then so
will the intellectual capacity. If the ability to attach a symbolic representation of the meaning is
hindered, then the person may have a deficiency in manipulating abstract symbols like words and iconic
pictures. The ability to transform these concepts in a logically meaningful way can also be hindered or
haywire. Even in properly developed adults, these cognitive transformations can lead to distorted
conclusions.
Reasoning is one type of transformation that people do with their meanings and semantic
symbols. Reasoning can be in the direction from a series of propositions induced into a conclusion, or
from a conclusion into a series of propositions. Every reasoning has a logic that associates a
transformation function from one premise to the next. Logic is the condition of associative
transformation and as we pointed out earlier when discussing fallacy and bias, many people’s logic is
quite illogical. Reason transforms a series of premises into a conclusion. The way we come to
conclusion from a series of premises follows our own logic and the logic itself may lead to cognitive
distortions.
The spectrum of cognitive distortions is vast and plentiful weaved into everyone’s reasoning.
We might belief that we know the truth, and that we are completely logical, and can thus reason perfectly
well. We define our own logic and within our own logic, we may be consistent. The transformations we
logically employ may be logically consistent, but that does not make the conclusions that we reach true.
Words simply reflect concepts that reflect meanings that reflect insights; all this reflecting leads to some
refraction when we finally get to our direct comprehension of the meaning. This refraction is the very
distortion that awareness gets when meaning comes filtered through our sensations, perceptions,
feelings, and thoughts. Many weighted attachments come along the way. Cognitive distortions describe
the type of weighted attachments we levy on our insight. If these attachments are especially negative
then they carry a heavy burden for that person.
For example, some people have the cognitive tendency to over-generalize. “If this is happening
now, then it might always be like this…” Overgeneralization is the tendency to pick a series of
qualitative transformations occurring now and to expect that similarly identified objects in the future will
behave accordingly. Overgeneralization extends the boundary of a concept’s meaning beyond the
truthful boundary. The cognition becomes distorted because the expectation schemata is beyond the
object’s potential.
We all over-generalize. Even this statement, “We all…” is a good example. The concept will
not be true for all the circumstances that it could be true in. To believe or expect that a meaning be
extended in time and space, in substance or mind in way related to the instant is overgeneralization.
When we use terms like “always”, “never”, “all” or “none”, we are probably generalizing. We often
expect that our new cognitions are somehow related to the old and that the future cognitions will be like
these now, then we are probably over-generalizing. There are many styles of overgeneralization, some of
which are more common than others and some of which more dysfunctional.
Magnification and minimization are two types of overgeneralizations. Magnification is a form
of catastrophizing, in that it amplifies the meaning beyond the scope of the real meaning. “Real
meaning” gets us deep into an epistemological debate. Real meaning can represent any normed-standard
of meaning as defined in words, or as conceptual matrix experienced as a meaning. The field of
awareness has the ability to represent and transform abstract qualities. The qualia themselves are
immediately experienced or are memories of the experience, replicating an anolog or proposition of the
experience of the qualia. Abstract conceptual entities are the network of relations of abstracted qualities
that become a meaning. The meaning is the qualities as a whole, an impression of the group of qualities
and the transformations.
The conceptual matrix carries the potential for our field of awareness to be influenced in a
certain qualitative and quantitative way. Magnification and minimization are problems in the
quantization of meaning when applying a concept to an object or event. Magnification over-amplifies
the amount of value that the event offers. One event is generalized to many events and over amplified in
their value implication. Our expectation field tendencies influence the future field potential evaluation
of similarly categorized events and this may be inappropriately too grand an expectation. Or too
minimal an expectation. Sometimes we minimize the odds of an event, despite evidence strongly in
favor of otherwise. Sometimes these distortions become heavily weaved into the routine cognitive styles
of certain people. The dysfunction from these distortions can be acute or chronically recurrent. A one-
time gig, or a pathological habit of transformation.
Another overgeneralization style of cognitive distortion is the tendency to see a graded event in
terms of black or white. Perceptions and conceptions, by their very nature, are fuzzy. “All-or-nothing
thinking” disregards the gradient and focuses on the poles of the quality. The experience of quality is a
balance between the polar opposite qualities. Events do not fit perfectly into our conceptual maps. We
project metrics upon the qualitative polarity that are distorted by our egoic influences. The metric itself
becomes a skewed measuring stick as we apply it to our reality. The conceptual standards we set for
events need to have flexibility and forgiveness and some degree of accuracy of weight. Abarognosis is
the inability to recognize the weight of a handled object. This can occur not just for our tactile sense of
perception, but also for our conceptions. We need to learn how to skillfully measure the weight of our
perceived events. This requires weighting memories from the past, the current context, and the
potentials for the future. Conceptual abarognosis is the inability to accurately weight the meaning
(conceptual mass) of experiential events. Overgeneralizations like all-or-nothing thinking, magnification
and minimization are three examples of conceptual dysbarognosis, the tendency to under or over
estimate the weight of conceived events.
Some over-generalizers have a special knack of “disqualifying the positive” and focusing on the
negative aspects of a conceptual implication. People point their reasoning as to why the negative aspect
of the event did or may occur. The qualitative conceptual evaluation is filtered to include primarily the
negative implications of the event. This can cause a cascade of negative feelings and thoughts and
behaviors attached to the negative cognition. Some people skew the world by disqualifying the negative
and super-inflating the positive. They too have distorted qualitative cognitive conception filtering their
transformations to behold only the positive qualities.
We all develop styles of mental filtering that pre-selects the conceptual qualitative information
that goes in and out of cognition. Healthy cognitive styles require that the mental filters have good
transformative techniques searching, sorting and selecting conceptual information. Mental filtering is a
cognitive skill that allows awareness to alarm which information is important for us to executively attend
to. By pre-selecting conditions for the filters, we process information about events, consider the
presented conceptual experiences and respond. Concepts, like perceptions, are presented to awareness.
Mental filtering sets the control reference points to call the attention and offers a routine transformation
pattern for similarly classified events. The routine pattern can be dysfunctional, churning out
conclusions that are not true, or that are dysphoric. Cognitive distortions often arise from the result of
distorting conditions set on the “mental filters”.
Another category of cognitive distortions are those conceptualization processes that “jump to
conclusions”. This is a bias of conceptual transformation in the pre-determined direction set by either
intentional or subconscious rules. We become good at guessing what is on another person’s mind. This
“mind-reading” can be a genuine skill or terribly inaccurate. Often mind reading is a projecting of our
own subconscious conceptions onto another’s. Human’s do gain the skill in perceiving a sense of what
the other person is experiencing. Sometimes this sense is more accurate, but it is still a projection of our
perceived impressions onto the actual events that the other person is experiencing. We do not gain privy
to another person’s thoughts directly, but through impressions that we can perceived, we do get a sense
of the other person’s thoughts and feelings. Like feelings and thoughts gives our receptive ability the
sense of resonance in a similar way and this calls forth our attachments to that impression. The
impression is a sense of a specific qualitative conceptual resonance that we acquire from the various
perceptual clues available.
In some people, their mind reading ability is especially distorted, even though they may believe
it to be accurate. Most of the time, distorted mid readers do not even realize they are doing it. They
might assume it to be natural that we all know what we each mean when we say and do what we do. Yet,
they may consistently project their own conceptions into other people’s private space and these mis-
conconceptions may be very disruptive for the experiential field. Mostly because, we can’t experience
other people’s experience. This is a potential fact that for now, we will assume. Most of us, most of the
time, have no clue what other beings are experiencing.
Mind reading is most obvious when observing people communicating with non-human creatures.
They will use language and bodily gestures believing that the animal understands their intended
conceptions. In a way, the animal can, but not in the way that most mind-readers believe. The animal
has its own conceptual apparatus that cognizes its experiences and humans can pick up on the style of
cognition that animals may experience. Most animals seem oblivious to our style of cognition.
Horse whisperers and dog trainers, for example, know how to communicate conceptually with
nonhuman creatures. These other intelligent creatures have a style of experiential conceptualization that
would be unrecognizable to us with our human conceptions. Yet we project our conceptual world onto
the other species. This is a common and obvious projection of our experience inappropriately outward.
It get far more bizarre than that.
 People also project onto inanimate objects and events conceptual properties. The objects may
have personal names and even projected personalities. Kids make a game with dolls and imaginary
persons. This lives on in us all, but in some, this distorts pathologically. Superstitions, ritual behavior,
and projection are all evident in our adulthood from our childhood, like it is in humanity from our
ancestors. Play is different too, than reality. We play with dolls and then can put the doll down. Some
people continue the childish way of projective mindreading into their adult cognitive styles. This can
lead to jumping to conclusion problems.
Another jumping to conclusion style is “fortune telling”, the tendency to frame our experience in
the light of a positive or negative future event. Many people assume that their lot will term out bad as if
it already has happened. Many people’s negative cognition styles becomes their self-imposed prophecy
style of bringing about the very thing their negative conception is trying to avoid. But because their
cognition is tuned in this way, their move towards what they see and know, and they see within this
negativity of foregone conclusion. Healthy fortune telling helps one to see the dangers ahead to be
avoided wisely and the opportunities to a better way. Unhealthy fortune telling seeds the mind with a
potential for foregone conclusion.
Sometimes an event triggers a word to come into our awareness that “labels” that event and then
the person expects the event to live up to the implications of the label projected upon it. “Labeling” is
the tendency to cognitively distort experience in this way of semantically inducing a name, and
expecting the event to be contained within the meaning matrix of that name. “This sucks” thinks the
teenager, and the prophesy comes into becoming. Our words guide the conceptions we entertain. We
can learn to use our words wisely, to guide us to the opportunity of maximum congruency with truth and
value. Labeling need not be bad, but in untrained, clumsy and immature fields, labeling can begin a
negative direction that disrupts the field tendencies. Labeling jumps us to conclusion in an impulsive
way that can be constructive or destructive.
All the parts of cognition are tied with the other parts of our experience through awareness.
Over time, we learn to attach value and meaning onto objects and events. The attachment becomes the
conditioning gear that turns present events with a certain strength and direction. Sometimes we attach
one cognitive process with another. For example, certain feelings are attached to certain conceptions of
events. Once this conception arises, then these feelings arise with it. Our likewise, a conception can stir
a feeling; A perception can trigger a type of feeling; a type of feeling can trigger a memory image.
These cross-dimensional relationships of conditioned attachments are an important part of how we learn.
We learn good and bad habits of learning in any particular endeavor we are involved with. Learning
capacity is about these inter-dimensional relationships and redirections. Unfortunately, these field
tendencies can drift us to steer in the wrong direction.
Some people assume that because they have such strong feelings about a concept, that the
concept must be true. The strength of their feelings is confused with truth. Although their may be
correlated, feelings and truth are two different subjects. Feelings get triggered because of past conditions
and because of our encouragement; Sometimes our conditioning leads to untruthful and dysphoric
conclusions. Reasoning with our emotional feelings may help an argument gain validity, but it does not
help it gain truth. Our conviction is also different than truth. “Emotional reasoning” is the tendency to
weigh the strength of an argument by the feelings that each premise provokes. This particular cognitive
distortion has frustrated many marriages.
Another emotional reasoning cognitive distortion style is to reflexively project blame in a certain
direction. Some people routinely blame themselves for many events. This “personalization” is a self-
defeating pattern of accepting blame, when in fact other factors are the cause. Others routinely blame
others for the very problems that they themselves have indeed primarily cause. When we blame others
for our own intentional or karmic tendencies, we have crossed the line into projective dysfunction. If we
accept the role we play in planning and fulfilling our own destiny and the influence we have on others,
and seek to move qualitatively forward then this weaves into our current field tendencies. If we seek to
blame others or ourselves for problems that are misappropriated then we are likely to run into the
problems of martyrdom or social disharmonies.
People sometimes grow to believe that they know the right way. Even if they do not know the
truth, they have a sense of truth that guide every concept and evaluation as a sense of rightness. Once we
have a sense of rightness, the we have a control reference point for moral control. We become morally
obligated to pursue or avoid or stay neutral. Our “shoulds and shouldn’ts” become weaved into our very
conceptual field itself. Conceived objects, like perceptions, become objects in a moral field, which is
our conceptual field imbued with a egoic standard of moral norm. We feel an obligation once the object
is perceived within the moral field.
When utilized healthily, we use this moral sense to align our conceptions to encourage true and
valuable conclusions both ourselves and in others. This sense can also become skewed when we
project our own standards and norms onto another person. Their egoic and dharmic truths and values are
aligned with their experience. When someone projects their egoic conceptual metrics on another and
expect that they “should” act or believe accordingly, can develop into big problems. It is a distortion to
believe that other experiential fields “should” behave the same as our own. “Shoulds” are biased by the
egoic field they are attached to, and should allow people to be attached to their own fields.
[cognitive distortions and clarities]
Thoughts are the progression of events on the conceptual fields of awareness. A conceptual
event is usually an analog image or semantic symbol used as premises induced in logical relation to the
conclusion, that becomes the premise for the next argument. Not all thought is directly reasonable, in
logical relation. Though can also be “free associative” creating moving from one meaning to the next to
the next. Free association is how we let the subconscious impressions guide our conscious experience.
In certain hypnogognic states, like just before sleep, we freely associate from one flow of experience to
the next, purposely not disciplining the current. Sometimes certain conditions exist when the person,
like manics, has an overwhelming pressure to have a “flight of ideas” and one thought associates with
the next. Each of us has the ability to think rationally according to our own rules of reason, and to free
associate creatively. When this becomes distorted and distracting to the point of not being able to focus
and direct the mind, then its starts becoming disturbing to the fields of awareness involved.
Wisdom is hard to secure without the proper dose of discipline in accord with the proper
principles. Accurate and deep insight is a result of wisdom. In terms of our conceptualizations, wisdom
is the ability to have and use accurate and deep thoughts. Conceptual foolishness is the transformation of
our thoughts and reasonings in ways that are deceptive or disruptive on our or another’s field states.
Cultivating thinking patterns that conditionally attach dysphoric field states to them is a common
example of conceptual foolishness. Worry is a case in point.
Worry is a common human conceptual pattern that includes internal dialoging with content that
leads the awareness into feelings that are dysphoric. Worry is the result of astral attachments onto
conceptual objects. The disrupted field state is encouraged by the words repeated in the dialog which
provoke certain feelings. A semantic phrase has the ability to precipitate a conditioned feeling, even
when the phrase is silently said to ourselves. Conceptual foolishness is the continual encouragement of
dysfunctional patterns that continue to add to our present despair. Ignorance is the lack of knowledge;
stupidity is the lack of intelligence; foolishness is the lack of wisdom. People are masters of these
perpetuations.
Thoughts are partly experienced by the language that we use, especially to ourselves, and to
others. Language is a representation system that allows awareness to abstractly transform discrete objects
of meaning. Propositions allow a group of qualities to be considered as a discrete unity, that unity we
represent by a word. The group of qualities or transformations are the meaning conceived from the
related qualities. Words mean something; they mean what we intend them to mean. By relating words
through syntactic rules, we can generate further, more complex meanings. The concluded meaning is
inferred by the words and their related order. Some thought disorders are related to language disorders,
problems in linguistically mapping meanings in ways that are constructive and true.
Aphasia is a the inability to comprehend or express language. Receptive aphasias are the
inability to understand spoken or written language. Expressive aphasias are the inability to speak or
write language. Anomia is the inability to name objects. Agramatism is a type of expressive aphasia
where there is an inability to correctly apply the rules of grammar to language. Dyslexia is the difficulty
in reading language. Pure word deafness is the inability to hear the spoken word (without other hearing
deficits), but can still speak, read and write language. Paraphasia is the inappropriate substitution of
letters, syllables of whole words. Dysprosody is the inappropriate application of rhythm, inflexion and
stress onto sentences. Some people develop poor enunciation and pronunciation of words due to
physical or emotional concerns.
All these language disorders can effect the thought processes. Learning concerns the ability to
comprehend and express language as the mode of transference of meaning. A comprehended meaning is
expected socially to be modeled through language. Any glitch in the language processes will deflect the
meaning from being represented. Likewise, some people are especially experientially talented with
language in precisely the opposite way of these deficiencies.
Writers, public speakers, teachers often can develop an exceptional skill at communicating ideas
through language. The goal of language is to communicate meaning. Meaning is the conceptual qualia
related and transformable. Sentences contain within them the intended meaning of the speaker, as well
as the actual effect on the listener. Even our own words to ourselves are dependent our interpretative
meaning and emotional/memory attachment. We can use words to encourage more value and more
meaning; our we can be destructive and harming by our words. Words are the arrow of the cupid’s love,
as well as the devil’s trident in that they can pierce a heart with love or hatred. How we use our words
determine most of our language problems and skills. Words can be used kindly or with anger. The tone
of our words determined the strength and direction of the intent of those words.
Words are a way to clump and mold meaning. We can be creative with words and their rules, but
if we get too creative, then the words loose their intended meaning. The goal of language is to map
meaning from one domain to another. The meaning can be mapped from one person to another; the
meaning can also be mapped from one domain of awareness to another.
Each of us infer meaning onto words. We infer the intended meaning of the words in context of
the preceding conceived meanings of previous words, as well as all the other clues. Inference is required
in all language or analogical communication. The literal meaning is never known even if an explicit
definition is precisely given, but it can be estimated from our remembered experience with the words.
The intended meaning is known within a certain degree of confidence given each circumstance, though
never for sure. We project meaning onto the perceived words as our conception of those words.
Searching for cognitive coherency, we have a certain degree of conviction of our comprehension of the
words as isomorphic with the intentional meaning of the speaker. Spoken language is a system of
transforming units of meaning requiring an interpersonal isomorphism. Interpersonal isomorphism is the
cross personal domain mapping of congruent meanings between different people.
Not all sentences are designed to speak the truth. Some are descriptive; others are
demonstrative, or explanative. These other sentences often are analogical, using metaphor as a way of
relating one type of meaning through another. Metaphor is the analogical mapping of A to B in a way
that is similar to the mapping C to D. A is related to B in a way that is similar to the way that B is
mapped to C. “Similar” means that both A and C share similar qualities, some qualities are equivalent
and some are different. They are similar in the way that the metaphor intends. Through experience we
learn to recognize and express semantic metaphors that allow us to comprehend a more complex
meaning through the recognizable comprehension of a more concrete meaning. We learn the meaning of
metaphors by asking others more experienced, what the metaphor means. The same with idioms. As we
mature, we can infer the meaning form the similarity transformations applied to the identity matrix of the
conceptions analogized.
Eventually idioms and metaphors are processed directly as a unit of meaning. Some conceptual
processes require sub-processes of transformation to allow a recognition or comprehension. With
experience, we learn to directly comprehend meaning from a metaphorical group of symbols, words, or
behaviors. Certain mental challenges have difficulty in comprehending the meaning of metaphors and in
conceptually blending new metaphors. A fundamentally primary trait of mental retardation becomes
this particular inability to understand and express metaphors, since they often remain locked in concrete
conceptualizations, abstract free. Many genetic and developmental and aging problems include a
restricted capacity in this same way.
Intelligence is partly a measure of the ability to relate previously unrecognized relationships
between objects. The capacity of our intelligence is the measure of our capabilities to recognize and
transform the meaning and value of the objects we encounter. Intellectual capacity is the amount
transformational ability and volume of qualitative information transformable. Sometimes intelligence
can be used in a way that is deceptive or harmful. The transformational abilities themselves can be
aimed in immoral and unethical directions. We will address this more in the section on volitional
deviations; here we will focus of the use of concepts, conceptually (not behaviorally).
Beliefs, creeds and dogmas have a long history of being examples of conceptual intelligence
gone deviant. Belief is the confidence that a proposition is true or valuable as conceived; we believe an
idea to be worthy of believing in. An idea or set of ideas is usually at the seed of a belief. A creed is a
set of beliefs that relate through a unifying principle; A dogma is a creed that expects faith in the truth of
the principles and related beliefs, often despite evidence of potential delusion. Social groups often
promote a dogma required for conviction. People, within themselves, also believe things that are not
true. Thought disorders, like sociopathy, severe eccentricity, psychosis and schizophrenia are often filled
with delusional beliefs.
An attitude is the feeling of conviction that we project upon a belief. An attitude is a conceptual
“feeling”, our feeling about a particular belief. We like, or dislike or are neutral to a conceptual
comprehension and this is the attitude towards that meaning. Beliefs are used as seeds of volitional
motivation, setting the core conceptual framework for morality.
Developmentally, we have primitive beliefs that are based on concrete evaluations of this
moment’s perceptions and conceptions. Beliefs are sorted and selected over the years to develop into the
web of beliefs that adults have. Beliefs become the normed standard of truth, until a more truth
congruent belief takes over. Developmentally, beliefs develop into more abstract comprehensions of
believability. Our ability to believe confidently is based on our repertoire of metrics that we use to
measure the truth. Beliefs are defined by eigenvectors of the belief matrix. These eigenvectors are the
fundamental, believed, conceptual and perceptual qualities that attract or repel our attention, attachment
and conviction.
The ability to have truthful and profound attitudes and beliefs that are very valuable is a skill that
some develop well and some lack. Beliefs, as moral targets, can guide discipline in a worthy direction.
However, believes can also misguide us from meaning and value. We have all been misguided because
our beliefs were delusional. We have had many a moral disappointment on stubborn, blinded and foolish
paths. Why we continue to believe the conceptions that we are familiar with despite great evidence to
the contrary, is one of the great human mysteries. Humans hold and let go of beliefs with a long story to
tell. Many cognitive disorders find their origin in misbelieve.
[Types of Delusions]

Comprehension Skills and Problems

 Inference is a common intelligent transformational ability that allows us to relate serial
phenomenon into correspondence. The ability to solve problems is based on inference, as is any
evaluation of equivalence relation. Awareness develops a level of enthusiasm for strategically
approaching certain recognized types of problems. Lack of curiosity and enthusiasm for learning are
major learning disabilities. Learning is the conceptual mapping of a recognized meaning from a
representation. As we mature, we develop learning strategies that perform the cued inference functions.
Learning strategies can be weak or strong, accurate or inaccurate, profound or shallow, encouraging or
disappointing. Heuristically, we learn how to learn and develop both conditioned and intended learning
strategies. We develop many strategies for many occasions, and our skill is varied since we can only
gain skill in so much.
Some people have especially low enthusiasm for certain learning strategies. Usually these low
enthusiasm strategies are based on the inherently weak and deficient a priori areas of being. These lead
to poor performance in a social environment, often leading to shame and embarrassment. Avoidance of
shame and embarrassment are often reasons for either overcompensation of skills or skill avoidance.
Shame is the internal sense of moral deviation and embarrassment is the feeling resulting from social
recognition of moral deviation.
Much of the very wisdom of experience is embodied in the evaluation capabilities of awareness.
Intuition, also called comprehension, is the evaluative aspect of awareness that judges value and
meaning. The conclusion of the intuition is the insight into the potential value and meaning of an object,
scene or event. Intuition allows for complicated relationships to be understood as a whole process and
represented as the direct insight into that evaluative gestalt. Every object has relationship with other
objects. The spatial, temporal, egoic, pragmatic, and social values and meanings need to be weighed in
context with each other. Intuition is the insight into the relationship of all the experiential
considerations.
Comprehension is the result of our insights. These insights are usually framed by awareness
through the bases presented by the qualitative eigenvectors of the egoic identity matrices . Insight is the
appreciation of the eigenvalues of these egoic matrices. The appreciated qualities of the object is a
collection of quale and qualia. The qualia are the eigenvectored qualities. The eigenvalue is the quantity
of that particular quality present. Our insight into the relationships of quality matrices transforms
through further experience, memories of past experiences, and our current capacity and inductive forces.
Comprehension is a result of the insight that lends awareness the sense of value and truth.
Awareness itself has a degree of insight into what things are “worth” and what they “mean”. After
considering the perceptive and conceptive values and meanings, awareness directly sees the apparent
value and meaning. Insight weighs all the experiential evidence at hand and comes to a pragmatic or
idealistic conclusion. Bugs, birds and all sentient life forms have an insightful ability to weigh the
values of the circumstances at hand. Humans, at least, also have the ability to simply consider scenarios
as if they could or did happen.
Humans can contemplate potential scenarios. Images, words, sounds, emotional tags, memories,
conceptions, can be virtually manipulated as if they were real, to consider potential results. Humans
observe and speculate about possibilities and observe and re-consider. This empirical, hypothetico-
deductive method is an ancient experiential technique used by humans. All problems have an
experiential geodesic defining the shortest path from the present until the solution. The experiential
geodesic might include encouraging the necessary ideas, beliefs, and attitudes, applying strong and
focused discipline, as well as the pragmatic personal, social, spatial, temporal and considerations of
avoiding hindrances. The geodesic is a pursuit path that needs insight to guide the way. Without insight
as to the “proper way”, awareness is driven in direction from needs and impulsions and compulsions, and
easily obstructed. Insight is the necessary guide for goal fulfillment.
We can comprehend at every level of experience. We can comprehend a perception, for that
matter a extraception or intraception; We comprehend conceptions and the conclusions of the
transformations of their representations. We comprehend the symbolic intentions and patterns of the
social and physical world. Humans have the capacity to comprehend, but this comprehension is not the
same as “fully knowing the truth and meaning of the event”, or as, being fulfilled by the event.
Comprehension, as human understanding, is the cognitive capacity to gain a degree of insight into the
value and meaning of the event. Even though insight lends us our some of our deepest truths, this insight
is only so insightful. Humans seem bounded in our intelligence to the extension of our insight. The
more insightful, the more intelligent; the more insightfully blinded, the more ignorant.
Insight even in its finitude, as many levels of depths. Deep and “sure” insight is not necessarily
the truth and it surely it may not lead us to more value; but it is our golden compass. A compass does
not guarantee safe passage, but may lead us to our destination more confidently. Confidence is not a
degree of truth, but a degree of belief in that truth. Every evaluation has a fuzzy confidence level that is
apperceived by awareness. From a distance in dark light, it looked like a marble. “This may be the
marble that I lost last winter. Based on my past experience and my evaluation of the present, this object
is a grape. ” Experiential confidence levels of truthfulness and value change moment to moment yet our
insight into the truthfulness is our most accurate compass.
 Insight is a measure of the luminosity of awareness itself. Awareness shines the light on objects
through attention. Awareness attends, identifies, conceptualizes and evaluates the object. All the
qualities attended to any object, need the luminosity of awareness to exist in awareness. Qualities can be
darkened by the features of the object itself or the lighting of the environment. They are brightened by
the interpolation of the multi-dimensional consideration of the object. Objects take on qualities not just
from the intrinsic qualities of the object or just from the environmental light, but also from the attached
tendencies and conditionings impulsing an egoic meaning or value charge onto that object from previous
consideration. Objects are imbued with the glamour projected onto it. A glamour is the attractive or
repulsive sense that we perceive/conceive as part of the object itself.
Humans are especially good at creating glamours. When we look at objects and events, we
evaluate them in the light of the glamour reflected off. If we need or want that object the object appears
different. This is apparent in the insight itself. Insight is warped by the glamour of our past tendencies
projected onto the scene. Glamours have a degree of illusion, that is, they have a degree of
untruthfulness about them. Kind of like a “photoshopped” picture is not a accurate mapping of the
original. The mapping is transformed to look a little better or worse. The image qualities are amplified
in proportion to the need, desire, availability and frustrations (permeability and resistance) projected as
the glamoured value. Glamour is what makes a movie star actress look so gorgeous; Her features and
our projections creates the glamorous shine in her eyes.
A glamour is to value, what illusion is to truth; Glamour distorts an object to appear more or less
valuable than it really is. “Really is” may be measured by a subjective or objective metric. The object
itself warps the space of awareness itself so that the properties of light and all experientially
perceivable/conceivable qualities behave in accordance to the insightful weight of the object. Our
relative insight is glamourized by the charge of the object. Space and time take on characteristics
weighted by the glamour of the momentary event. Experiential time can go faster or slower, Experiential
distance is very relative to our attention, perception and conception. Experiential insight is relative to
our capacities, our will, our opportunities, and the glamours, delusions and illusions that come with
them.
Humans use glamour to help them to acquire the qualities of people they adore. Trait
development is highly dependent on glamour to motivate us. By emulating our respected elders, siblings
and friends, we take on characteristics we admire. The admiration is based on the glamoured insight
that the being has at that moment upon appreciating their peer. A parent can look at a child and see
more obviously the glamours that they are prey to. A parent’s role is to guide a child away from the
glamours, illusions and delusions by “reality checking” the child. Parents hope their children will see
with truthful insights and righteous values. Of course, the glamours of the parents distracts them away
from their eternal mission to consistently keep the child on track. Bad habits are also learned as an
adoring child witnesses the way parents are, confusing the parents glamours for their aspirations.
Many human ailments are related to the glamours that color our insight. Greed and covet, lust,
jealousy, pride to name a few, find their origin in a glamour. We see the world through our glamoured
colored glasses. Belief and conviction can especially shade the glasses to behold the world with that
attitude. Attitudes are a type of conceptual glamour, a charge that is projected onto the conceived object
based on preconceived notion. Attitudes can turn us away from opportunities of insight, by the
narrowing of the consideration to domains within the belief. Attitudes can also encourage our perception
and conceptions to learn; Learning is attitude and mood dependent. We tend to remember things that we
want to remember, that feel good to bring back to our awareness. Objects are imprinted by their strength
of impact and the quality of that impact. Glamour skews our desire to learn by those subject we consider
important or not important to learn.
[common glamours]
All elementary school teachers know this and use glamour to create an atmosphere conducive to
learning. Play and acting are ways to use glamour to make a conceptual point. Some people develop
traits that exploit glamour. Personality disorders like the Narcissistic, Histrionic, Borderline are
examples of traits that are seeded around a glamour. Some person may believe that if they look more
like Marilynn Monroe, then they would be gorgeous. If they happen to look like Marilynn, then this may
reinforce that glamour. Our people encouraging the glamour may also provoke its development. Group
glamours are especially common as people tend to prefer to aggregate with those who share similarly
conceived glamours. Since beliefs are often glamourized, creeds and dogmas often shine a glamour to
urge the awareness to belief as such, despite it being distorted. Groups adhering around a core belief are
prone to the glamours associated with that belief.
[Common Group Glamours]
Insight and comprehension are correlated with our degree of awakeness and alertness. Though
someone can be very alert and awake and have very poor comprehension, insight and comprehension is
not possible without a sense of awakeness and alertness (assuming being awake in a dream is awake).
Alertness is the degree of awakeness, the attendibility potential. Alertness is the immediate capacity of
mindfulness available to the moment. Alert means ready for attention. We become more alert as we
have more capacity for paying attention to more details of qualities and their causal relations. Alertness
is measure of our sense of “what’s going on”. Fully unconscious is the state of not knowing what is
going on. Unconsciousness is the state of being that excludes any sense of alertness. Awareness is alert
to the degree that it comprehends the value and meaning of the momentary events. Insight needs
alertness as the magnifier of the luminosity of awareness.
Difficulty with alertness effect our comprehension and understanding of events. Proper
cognitive functioning for awake humans includes the awareness to maintain alertness. The degree of
alertness can be affected by many factors. Attention challenges and distractions, dementia, delirium,
drugs and toxic exposure, narcolepsy and overtiredness, and a retarded degree of cultivation of alertness
can influence the present state of alertness. This has a large influence on our evaluative functions,
insights and comprehensions.
Insight is sensed not just as an opacity/translucency, but also as a viscosity and flow.
Comprehension tends to lubricate experience to flow less turbulently and with less experiential
resistances. Insight tends to clear the path of experience to flow more gracefully, that is, more
effortlessly, along its experiential geodesic. Insight seems to change the viscosity of experiential flow as
we choose opportunities that are more permeable in their manifestation potential. Insight allows us to
steer our willful rudder down our path with minimal disturbance and maximum fulfillment.
Insight faculties have a sharpness and dullness to them that focuses in on the truthfulness or
value of the object or events witnessed. The ability to tune in undistorted and clear from untruthful
insights is a valuable tool for humans. This does not happen over night; Indeed, it take years of
experience, great capacity and skill, to sharpen the insight into reasonable accurate truths and values.
Low intelligence is a reflection of the poor capacity to comprehend the causal and weighted relations of
the transforming qualities presented to experience.
Working memory is necessary for alertness and insight to work with effective sharpness and
precision. Memory allows the awareness to stay on a targeted tract. Insight requires the complicated
consideration of many objects transforming over time. Even though insight occurs in the moment of
apprehension, insight needs a working memory to remind awareness of the previous relations.
Comprehension requires the memory of associated quality matrices as the egoic exemplar or prototype
for recognition and conceptualization. Any memory problem will through a glitch in the comprehension
capacity by skewing the available choices of reference for truth and value standards. In our youth, as we
become aged, and through degenerative neurological conditions, working, long term and short term
memory capacities are diminished, dulling our insight.
Some kids suffer greatly by their dullness of poor insight and incomprehension. As all non-
conditioned learning requires some degree of healthy insight, children with insightful difficulties are
often learning challenged. Often their challenge is based on a poor perceptual or conceptual capacity
that influences the effectiveness of a teaching taught through a challenging modality. Insight is built
from clear and proper perceptions and conceptual modeling. Sometimes the children have trouble
perceiving of conceiving the model, and sometime the model is presented askewed. Comprehension is
the effective mapping of the meaning/value of one event onto a similarly identified event. Alertness,
attention and recurrent mindfulness, memory, discernment, encouragement, clarity, and effort all play a
role in the ability of awareness to comprehend its field states.
[reading, writing, calculating, scenario and problems solving comprehension problems]
Volitional Skills and Problems
Insight is a function of will-agency. Once comprehended, the will agent manifests through will-
power. Will-power is a measure of the directed effort awareness manifests. Power is the successful
moving of experience by effort. P=VI ; Power is equal to voltage times flow. Voltage is equivalent to
the directed effort, and Flow is equivalent to experience, that is states awareness over time. Will power
is the ability to intentionally move our experience. The direction of the effort is the goal of the
intention. Effort is a vector with a magnitude as well as a direction. We intend a conceived result.
Effort is directed towards a comprehension of a potential future event. The maturity of our
comprehensive abilities parallel the maturity of our manifestation capacities.
The space of volition, as an essential accessible part of awareness, can reach into and transform
many other spaces of our being. Every experiential dimension is volitionally accessible in some way to
most people. Even if “locked” into a full-body paralysis, alert awareness motivates the intraceptive
faculties. Normal development is full of volitional milestones. These milestones are based on the other
necessary developmental milestones maturation. As our bodily, perceptive, conceptive, and
comprehensive capacities mature, the will becomes stronger and more influential. This willful influence
can be a blessing and a curse.
The intentions of an aware being are a very potent influence of the future tendencies of that
person. We are impulsed by our drives; fluctuated by our brain and body chemicals; reprimanded by our
elders; provoked by our peers; opportunities come and go; and environmental pressures prevail; all these
too influence the way we become. Our primary tool for implementing change is our choice with the
effort of that choice to manifest an intended change. How, exactly, does awareness implement a change
is a great mystery. We do experience the ability to make a decision amongst our conceptions in a
comprehended event, to decide on a movement, and move it.
 I decide to lift my finger. My awareness observes that my finger moves. My intention to move
my finger was actuated. Awareness has the executive function capacity that includes the ability to decide
on a motivated course of action. Just as awareness has the ability to perceive, to conceive, to
comprehend, awareness also has the ability to direct potential capacities. Awareness is volitional and
transformative.
As such, awareness develops the tendencies to choose with certain transformative biases. The
force impact of the past choices onto our present tendencies of choosing is our volitional karma. The
immature volitional tendencies develop parallel with our infantile disposition and temperament. Infantile
choices are pressured greatly by our chemistry, genes and drives. The skill of choosing wisely is far off
for the infant, who comprehends so little. Ignorance and drives and lack of resource and skill move the
infant as a more passive, reactive and accommodating creature. It takes a while for the child to develop
the skills to move its body. The first developmental stage of intention is to tune into and explore the
body and the environment; Reaction, reflex, and dispositional tendencies drive the infant along.
Choice comes early on as the infant realizes that it can move and determine a change. The first
objects of volition in the young child are the body and perceivable environment. This sensori-motor
phase continues forever in the awake life of the being, but escorts the young child into volition. Some
infant’s bodies are move available to volition than others. The ability of the infant to actuate it’s own
bodily mechanisms is guided and encouraged by the elders. This volitional-kinetic ability provides the
basis for further abilities of cognitive development. The child learns in a very concrete way, at first,
how the world works. The early childhood volitional mappings are physical and etheric dealing with the
issues of bodily sustenance and need.
Every healthy infant can already move its own body when it comes into the world. It can reach
out almost right from the get go; at least, it can turn its head and eyes to have a better view. The early
months deal primarily with vegetative and intellectual-faculty maturation. The infant learns to gain
better control reaching predictable milestones on the developmental path.
[sensorimotor developmental milestones]
Theses developmental milestones are evidences of the child taking grip on its vehicles and
learning to drive. The child learns the laws of physics by watching what physical objects do. This are
concrete objects that transform in reliable and impactful ways. Some the child realizes that the other
creatures in its sphere use symbolic representative ways to communicate a meaning. The early concepts
are analogical images that memory brings fuzzily back on cue. Memory presents to awareness a
symbolic tag of the object as a goal for the infant. Sometime in the first year, sometimes very young,
the infant recognizes that sounds, especially words, can represent objects. These words pop into mind
when an object is presented. This is reinforced by the educating parents. “Look, a doggie”.
The early infant confuses the world, dreams, imagination and the boundaries of the spaces of
experience. Later, the infant makes a topological distinction between experiential spaces. The infant
begins to see the difference between its own bodily perceptions and the world. The eyes of awareness
looks out but has little control over its physical and conceptual world. The child watches the symbolic
actions of other’s behavior as series of relationships that have meaning. At first, the behavior memories
are very concrete; these soon develop into primitive concepts. An infant can scan the room for his
mother and cue his mother to attend to him. The perception itself is the primitive conception with a
pattern of relationship already developing. That pattern becomes more obvious and gets represented by a
memory coming to mind on cue of similarly recognized identity.
Traits are the thematic patterns of volition that develop into a being. Traits occur on all the
dimensions of experience that allow volition. A trait is a name for a pattern of choosing and effort that
set a pattern for manifestation. Traits are a conceptual categorization of the intentional styles that a being
develops. Some traits that people develop are especially dysphoric and deceitful. These traits are called
vices; Virtues are traits that are harmonizing and realistic. Humans are vastly creative in their virtues
and vices. Wisdom develops through the cultivation of virtues and the control of vices. The tendency to
be motivated healthily or unhealthily is a primary influence on that person’s health.
When a person chooses, the choice is met with worldly resistance and permeability. This sets up
a frustration and flow in the endeavor. The person can respond with moving forward in the same
direction harder or easier; change direction, and then reapply force; or retreat and not try. This re-
directional tendency is dependent on the nature of the identified object, the reactive tendency of the
person, further insight and volition. The confidence of the intended direction and the skepticism play a
role in the response. This is based on insight, curiosity, bravery and want. Every decision builds or
weakens our security. Our insecurity wobbles our choice by the influence of doubt.
Sometimes a goal of a choice is not clear. The will can wander haphazardly amongst its
opportunities, not knowing why or where to choose. The will can also be shortsighted in its goals,
choosing the more immediate over the distant fulfillment. This is natural in early childhood when object
permanence is momentary. We eventually learn to hold off our immediate goals for more sophisticated
goals. Our goals become sub-goals of subgoals. This requires abstract conceptual tools to imagine a
time-distant and worldly-resistant goal. Most sentient creatures are able to consider alternatives,
alternative strategies for manifesting. “Should I pee or poop right here, right now”, for example, requires
the consideration of the results of doing so and a sense of potential other alternative strategies. We must
learn how to resist our urges and impulses and how to pursue more appropriate strategies.
A dog might get up and go scratch at the door. This is a symbolic gesture implying a meaning
and this requires an intentional awareness skilled at cue-ing our recognition in this meaningful way.
Behavior has meaning and animals are often very skilled at recognizing the meaning of behavior. They
are also good at displaying meaningful behavior. This implies that the animal has volitional capacities.
Smart animals have sophisticated communicational abilities that represent meaning. Distance
and direction can be wiggled by the bee in the hive; dogs wag their tail as a sign of affection and
happiness; Birds chirp their songs and whales their chant; These communication techniques are
intentional behaviors to communicate a meaning. Their behavior, their sound or visual display, is a
volitional attempt to share perceptual or conceptual values and meaning.
Primitive volitional goals are perceptually based, concrete, and immediately oriented in time and
space. Sophisticated volitional goals are extended over time and space and are based more abstract,
idealized principles. The choosing style may involve many steps, choosing in line with the goal, whereas
a primitive volition is a one or two hit strategy. Volitional maturity goes from a free associative, weak,
shortsighted and clumsy choosing style, to a creative, insightful, farsighted, principled discipline.
Somewhere in between there, we find our own volitional styles.
Volitional styles have a level of tightness of control, and a level of looseness; they also have a
level of frustration (stubbornness) and flexibility. Volition can be persistent or haphazard. Overtime,
these either escalate into functional or dysfunctional patterns. Each of us has a unique pattern, like a
volitional fingerprint of choosing tendencies. Some people more perceptually oriented, may choose to
pursue more perceptual goals. Volition becomes more fixated in the dimensional frame of awareness
most familiar to us. Immaturely, we tend to choose amongst chooses presented to us in the perceptual
spaces. We later learn to choose based on an abstract and more “universal” principles, and apply our
choices to more far reaching resources. Intelligence is the measure of our capacity to apply our will to
our faculties, and manifest an intended goal. Intelligence can be dimension or sub-dimension specific, or
it can be inter-dimensional.
The volitional traits can cause a percussive turbulence onto the filed of awareness, or it can be
calming. Security reinforced lends to more security; lack of confidence breeds insecurity. As we make
more and bigger choices, the security and insecurity can have larger impact fed back onto the field. The
domain of our volition expands as our capacity increases to move ourselves. The extent of our reach
starts from a vegetative passive being in the womb, out to the stars. Our volition has far bigger negative
impact as well, as witnessed in the atomic bombs. Intelligence is a measure of the power to manifest a
qualitative change. Saving life or destroying life, hatred acts or loving kindness, constructive or
destructive thoughts, feelings, can all be signs of intelligent life or stupidity.
Our choices take place in the context of a social, economic and political world. The world
feedbacks onto awareness the repercussions of our choices. Social pressure and the resultant disturbance
on our field hones our choices towards ones that are social plausible. Rules and laws and threat of
eternal hell can narrow our field of choices. There become reasonable and unreasonable choices.
Choices that will get us into trouble; some that are worth the trouble and some that are not. We choose
our battles and keep our choice in the domain of those that are worth the effort and consequences. The
domain of volition is truly the range of all possible choices, but it is pragmatically restricted to those
choices we could practically get away with.
Rules play in largely on the experiential geodesic. The path to an intentional goal must take into
account not just the physical topography but also the social rules of that terrain. A child soon learns the
consequences of ignoring the social consequences of intended mischief. Social rules and convention
become weaved into our very conceptions of an event. The social rules line our path at almost every
step. Moral discipline may be experientially metriced by a social norm that becomes the egoic norm. In
as much as we confidently believe the social norm to be true, our conviction guides our volition. Social
norms are not egoic norms unless they accepted by awareness as the norm. Awareness developmentally
learns is own egoic norms in the light of the social and pragmatic considerations.
Conceptual rules have a degree of application to any particularly similar circumstance. Rules
have to be applied to the moment at hand and the conditions of the rule may need interpretation. In fact,
all rules will get experientially interpreted even if take “literally”, because all circumstances will be
different than the conditions encompassed by the rule. The awareness weighs the rules that apply and
acts according to its conceived way. Every person is locked in experience ultimately to the egoic rules
that seem the most right. Experience is always looking for the congruence and incongruence of egoic
and social norms and their rules of transformations.
Awareness develops styles of dealing with the drives, field tendencies, environmental and social
rules. Impulsion is the result of the impact of other internally generated forces than intentional forces
that create and change our experiential inertia. Our capacities and field tendencies projected onto the
perceived object influence the impulse to choose in a conditional way. The physical and subconscious
drives also impulse us to encourage or retard our own tendencies of attachment with an object. Impulse
doesn’t want to take no for an answer and moves with a disregard for social and physical restraints.
Awareness contains the impulse through a degree of restraint and a degree of harnessing the power of the
impulse. Impulsion is not necessarily bad, it provides a lot of power that can be displaced into a
sublimated manifestation.
Some people contain impulses by obeying rules that contain them. Compulsion is the
overwhelming sense of necessity to obey a rule. The rule is usually based on a habitual attachment to a
conceptual seed of belief onto cued objects and events. Obsession is the continual impingement of rules
invading awareness and threatening dire consequences if not obeyed. Compulsion is the urge to perform
a behavior that will resolve the tension coming from breaking the rule.
Note that the rule can be an egoic rule or a social rule. The nature of the seed of the obsession or
compulsion can be a particular real object, or it can be a conceptual belief. The strength of attachment to
obeying or not obeying a rule or impulse, determines the stubbornness from being truly free to make an
unfettered choice. Choice with rules attached are bounded by those rules and are not truly free.
Impulsion without control has its consequences as well. Freedom and control wrestle out their battle in
our personalities in the free pursuit of our desires and their consequences.
Humans are immersed this battle from very early on. At first, the infant is oblivious to social
rules and is overwhelmed by physical restraints. Consequences are a pain and pleasure result of
reflexive response. Good and bad, in early infancy, are a matter of sensation and the consequences of
that sensation. The reward and punishment is the immediate causal link of the perceived consequence.
New similar objects are tainted with the memory of the consequence of previous experience. The
strength and clarity and force of insight into the memory is about the previous perception. Soon, the
memories can be compared and correlated for consequential similarity and difference and some causal
patterns perceived can be recognized. Causal patterns are pointed out by the elders and labeled with
words or behaviors. The linguistic and behavioral signs get correlated with representative scenarios.
The infant does know why they have to wait for their food when they want it right now. The
parent will respond to a way that will tag the hunger feeling, the parental response, and the scene
together. The dispositional response to the hunger pains and the parents’ demeanor and clarity of
intentions influence the conditioned responses into this young creature. At this proto-conceptual stage,
the infant is barely forming conceptions, and cannot relate perceptions to consequences beyond the
immediate sense of pleasure or pain. Early morality becomes self-centered, momentary, pre-conceptual,
and based on immediate reward or punishment.
With developing object permanence and more capacity at recognition, objects take on symbolic
meaning for the consequences they potentially hold. Objects eventually become symbols for potentially
perceived consequences. With maturity, objects become symbols for potential conceived consequences;
and still later, objects become symbols for potential comprehended consequences. With
conceptualization, children learn to encode rules through watching the consequences of actions, and by
the words that encode the rules for proper conduct. Early moral issues are nurtured directly by the
parents and the child is kept safe and provided for. The young child needs to develop a sense of shame,
embarrassment and guilt to insure that the rules are tuned into auto-feedback control before a responsible
parent will release some autonomy.
Shame is a feeling a human gets from breaking an applicable rule. Embarrassment is a type of
shame that involves the witnessing of the shame by someone else. Shame is used as a way for society to
set limits on types of behaviors. Because we are able to feel shame, this can be used as a negative
feedback to be cued in a similarly identified event. We feel guilty from intentionally breaking a rule.
We feel shame when we do something bad and guilt when we purposely do so. Shame does not need our
intention to fester in our conscience, but guilt does.
The conscience is the group of the rules, egoic idealistic perceptual and conceptual matrices, that
one could potentially chose to obey given a recognized circumstance. Awareness filters the set of
applicable rules and applies the rules most appropriate for the moment. In youth, the egoic matrices are
more concrete, and self-centered. Soon the child learns that mutual cooperation has its rewards, and is
willing to share in the bounty if the sharing is returned. Fairness is the theme for the moral child who
want to make sure that they get their fair share. Rules become either something to obey, or something to
not obey. A child has to be able to conceive another beings feelings, thoughts, and intentions to be able
to conceive of being fair. Morality evolves with cognitive development.
We cannot see or hear directly another person’s intentions. We can see from a pattern of
behavior and vocalizations, that our behavior was appreciated or not. Morality eventually moves broader
than the perceived approval of behavior to an internal reference set of rules that are implicated on cue.
The child internalizes the meaning of the behavior and the potential consequences of the impact of the
behavior. The child learns to act scenarios out in her imagination or in play, and to virtually witness their
own sense of shame and guilt and punishment. And especially by seeing the consequences of others’
behaviors, a child learns that behavior has consequences. Action has the potential for fulfillment or
despair.
Some children put clear and precise definitions into their rules. A rule becomes black or white.
Other children see rules more flexibly, and some prefer to creatively move forward with minimal rules.
Creativity often prefers to think of as few rules as possible when creating. Creativity is one of the
blessings of a free mind unfettered by rules.
Some kids learn that their own comprehension should set their primary rules and some kids
believe that the external rules of society should prevail. This schism of moral style runs deep and often
life long in a person. Creativity without directed effort does not create much; creativity can gain
directed effort by following a plan. The plan can be preconceived by myself or another.
The moral discipline style of the parent interacts with the temperament of the young child.
Reprimand styles are vast, but can be divided into those that tell the child right and wrong and punish
and reward accordingly; and those that encourage the child to discover the answer for themselves. At
first children’s morality is their own sense of right and wrong. Soon they consider the conceptual rules of
authorities as right and wrong metrics. In older childhood and especially adolescence, the person learns
to consider their respected peers’ opinions as valuable moral norms. Eventually in healthy humans, the
adult will consider the will of the group as a collective. The person can sense a consensus of standards
amongst those that they identify with as a group. The group values becomes the orientation of the egoic
matrices.
Some people prefer moral reasonings that are algorithmically based. Algorithms assigns a series
of rules for a given choices. The rules are define, and metrically clear. Moral operations that are clearly
rule based, guarantee, theoretically, the desired outcome. Heuristic moral styles prefer the learn as you
go method choice. Each choice must be considered in light of the present circumstances and creative
insight determines the more right path to pursue. Most people apply both styles depending on the need
and circumstance. Some rigidly pursue one moral style over the other.
Many humans level off in their moral maturity at this stage. Earlier, right and wrong is what is
best myself even if I consider the conceived belief of the group. Later moral maturity includes the
consideration of what is best for the group, as well as myself. The person develops a “social contract”
sometimes overtly and sometime covertly, to frame others in the decisions that may effect others. Fully
mature human morality occurs when the person directly comprehends and acts in a way that is right
according to universal principles. These principles represent the insightful sense of insightfully
comprehending the more right and more good and more true. Morality becomes in its most mature
phase, an accurately tuned feedback controlled actuator that generates qualitative and meaningful
behavior. By extending beyond our own field to include the effects on other people’s fields, a being
increases the experiential quality. By doing it in a way that is really more right and true is especially
valuable moral way.
[stages of moral development]
 Moral ways go deviant. Most are deviant because they get fixated at a particular maturity that
does not agree with the responsibilities called for. Morality is stage and expectation dependent. We do
not expect a 4 year old to behave like a 40 year old, nor vice versa. Moral styles evolve, change, mature,
regress throughout life. Deviancy occurs when that style leads to qualitative disruption and suffering.
The moral deviation occurs when awareness continues to choose in a manner that dis-eases the sentient
beings involved.
Moral deviation can occur because the person intentionally chooses a goal that is potentially
damaging or delusional. The person may identify a goal that incongruent with actual, personal or social
norms of good and true. The person may either see their own role in the creation of the problem space in
the first place, or they may be in denial. This recognition is critical to the further repercussion. Denial is
a blindness into our own intentional creation.
The control of our impulsive drives and desires is a big part of our intention. Our being has
these drives that color our awareness and push us in a goal directed way. Everyone has a story to tell
about how they handle their drives. Thirst and hunger, sleep deprivation, lust and sexual drives,
companionship and respect, greed and ambition, each of have these experiences and have to deal with
them. Control can be soft or strong, choking or lackadaisical; Control can be clumsy or familiar; Control
can be misguided or misguiding; The potential solutions to our conceived problem space resolves into
our moral tendencies. Opportunities knock and opportunities hide and many opportunities are pursued
whether they are presented or not.
[Impulse control Disorders]
The domain of the moral field includes all the possible choices and their influences at the
moment of potential action. The problem space is the range of the particular potential solution paths to
the fulfillment of a conceived goal. Awareness develops the ability to review the potential solution paths
to manifest the goal state. The goal state is the successful expected capacity of a future awareness. The
capacity will be a fulfilling perception, conception or insight. Intention is the reaching out of a
preconception seeking inception. Choice narrows the solution path to the particular step taken. The
future solution path readjusts and a new step is taken with this in mind.
Awareness learns to do a means-ends analysis to evaluate the possibilities. Virtual scenarios are
conceptually explored considering cost and risk-benefit ratios. Mental operators encode these fuzzy
formulas into potential strategies for potential solutions for the problem-solving geodesics. The person’s
insight into the initial state, the nature of the problem and the conceived geodesic of the solution path,
will be the beacon for fulfillment. Of course, all conceived potential paths are just conceptual models,
not actual paths, because experience is always different from our preconception. The preconception can
be congruent or not with objective norms. The internal hindrances/willingness and external
obstacles/encouragement, the resistances and the permeability of the intention into the world context the
motivated course of that being.
There are many classes of moral hindrances: Ignorance, stupidity, foolishness, illusion,
delusion, glamour, confusion, stubbornness, laziness, worry, and the myriad of unfortunate molecular
fates. Reality is a huge weight in our experience and teaches us the biggest lessons. Physical fate
synchronicity is critical to manifestation. If the potential for a “real” change is not there, change in the
preconceived way is unlikely to manifest.
Difficult solution insights are especially valuable. Each problem has a transparency and opacity
in commencement, continuation and fulfillment. Our insight is viscous and foggy especially in complex,
multi-staged goals. Human experiential problem sets are deeply interrelation and hierarchical. Human
awareness naturally weighs the relationships of the conceived problem sets and solution paths. Some
solution paths have a single best answer, and some are multi-optional. Some solution paths require the
cooperation of all the aspects of our experience and some are more focused. Convergent solutions
deduce solutions from the experiential premises. Divergent solutions generate multiple paths of
solutions from this instance.
Awareness most often searches abductively, choosing the hypothetical solutions that would best
explain the evidence at hand, recognizing that there could be multiple ways. Abductive reasoning starts
with the relevant evidence of the facts conceived and insightfully infers the best explanation of the
solution path. Awareness analysis’s and synthesizes potential solutions and chooses its conceived “best”
of what is envisioned.
The styles of problem solving techniques are vast and colorful. Humans are especially creative
when it comes to fulfilling a desire or hope. Needs drive us, goals pull us in the direction of a hoped
solution to the tension that we experience. Humans have discovered many problem solving techniques.
The old favorite is “trial and error”, when a person tries the most reasonably conceived solution and
deals with the consequences. One could just go for it and climb what ever hill needs climbed; or not
attempt it at all, that too is a potential solution path. One could brainstorm solutions and then choose a
potential solution path. One learns sometimes to work backwards from a post-conceived solution space.
Sometimes one laterally thinks to consider the potential solutions derived from sub-goal solution spaces,
piece-mealing the strategic solution path.
Sometimes we seek insight into the “root cause” of the problem space. Many problem spaces
have a primary glitch that hinders a conceivable solution. Insight into the glitch solution space can
resolve the problem. Sometimes we build a model or set of models of the solutions. Physical, semantic
and conceptual models help us identify potential problems paths not previously considered. The models
occur at less expense and effort of the actual solution. One could assume that the problem could not be
solved and consider the implications of this possibility. Many people when searching for solutions do
better when the turn their attention away from the issue and allow the issue to subconsciously incubate
and pop into mind. Others obsessively worry and consider all the possible solution paths over and over.
Some people are especially good at solving problems by researching solution paths themselves
or by delegating the research to others. Sometimes if the problem does seem like it can be solved, a
person could make an educate guess and go for it or, they could try to prove that it could not be solved.
Sometimes people simplify the problem into a simpler problem and seek solutions to those and build
from there. Or by looking at analogies of the problem space, people can gain insight into solution paths
of similar solution. One can play with the semantics and seek linguistic solutions of the problem space.
Analogic thinking allows for transformational isomorphisms between similar mappings to further
conceive of a solution.
Decisions are strongly influenced by the semantic and contextual framing of the problem. The
way an issue is presented biases awareness to choose within the issue presented as presented, and
weights the unknowns and other concerns. People’s conceptions of other’s conceptions especially biases
the context of a decision. The perceived justification of an event that has occurred is very influential on
our choices. Once the event has occurred, its is easier to justify its reason’s for occurring as such.
People are quick to justify their experience themselves and others. Their justification of the event, is
biased by their retrospect.
Some people are less likely to choice a course of action in which they anticipate a degree of
regret. They would rather not take a chance on an action that could lead to danger. Anticipated regret is
a useful resource to limit impulsive and outrageous behaviors, but it can also create “omission bias”,
preferring inaction to action. Many people today prefer not vaccinate their child (and many other
medical procedures) because of their conceived regret if something as a result would happen and they
had concurred with the choice to vaccinate. Many people are motivated by the avoidance and pursuit of
anticipated states of awareness.
One of the feelings is challenging to people is low-self-esteem. People are often more reluctant
to take risks if they over estimate the potential threat to their sense of self-esteem. Each person has an
undeniable sense of self-worth and a hope to improve it. The skepticism of this sense of self-worth is
one of the most important blocks for personal enthusiasm. Insight into the truth and value of events are
dependent of a sense of worth-it-ness. Our value and truth judgments are influenced by our mood and
the context of our self-image. The self-image is an analogical representation of the set of qualitative
self-identity matrices of that being reflected back to awareness. The self-image can be fundamentally
uplifting or degrading to the person and this is their self-esteem. Self-esteem is a measure of a person’s
conceived value of themselves.
A person’s conception of their self-worth and value influences their potential choices and
worldview. Our perception and conception of the world itself is contexted by our appreciation of our
own capacities and values. Humans with degrading self-esteem often become oriented towards the
negative conceptions of their experience of the world. This tendency to negatively frame our self-
conceived reality is epidemic today and a common seed influence in depression, anxiety and self-
defeating behavior. Cognitive therapies often focus on helping those with this negativity orientation, to
reframe their experience in positive linguistic terms and analogical images that support and encourage
their fulfillment. Human judgment allows for the conditional attachment of our attitude onto that
judgment. Weighted beliefs tie onto the conceptions of the world and orients that conception
accordingly. This weight has a direction of positive, negative or neutral. This will lead to an
encouragement, drag, or indifference on the future appreciation of a similarly identified event.
Negativity in orientation does not guarantee that all future karma will be negative, but it does not
help. Awareness can influence its future course, but is not the only cause of its future states. Many other
forces have a role in the course of human endeavor, but as devastating as any is the mental habit of
consistently framing reality in terms of what is not good about it. Our experience takes on the reality of
that which it is focused on, and a negative focus points there. Causation is a complex and difficult
discernment, but humans do have the opportunity to cause some change and to participate with a certain
amount of free will.
The material cause of experience is all the cellular and psychophysical systemic processes that
bring our awareness into consciousness; The formal cause of experience is the forms and patterns and
relationships conceived; The final cause of experience is the contact with the very qualitative textures
of experience, the fulfillment of experience. The will aspect of awareness is the efficient cause, as “I
am” the primary principle of change and stability of this experiential system. “I am” is the will agency
nature of the field of awareness that decides on the course of action. This action has reaction into the
world and back into our field of awareness. And so the wheel of karma rolls.
The material, formal, efficient and final cause of the world is much different than our own
experiential causes. The causal analysis outlined above was for our experience, not the world, and not
even necessarily for our being. The final cause of being is sustenance. Being seeks its own survival.
The formal cause of our being is far beyond the formal cause of our experience. There are many
patterns and relationships within our being that our not available to experience. The boundaries of our
being is far more vast than our experience, experience one sub-domain of being. Experience has other
efficient causes besides intentional motivations. Our conditioned tendencies and drives and our
biochemistry influence our equilibrium. They too, induce a change in our experience and the will is
urged to take these into account.
Causation can be static or dynamic. The static cause of our experience is the very awareness of
the time-space moment of here, now. The static cause of experience is being aware. The dynamic cause
of experience includes how the awareness came to be as such and how it is transformed into what it will
be. Every mature human awareness develops a sense of both static and dynamic causal analysis. We can
gain insight into how and why objects come to be as they are. This insight may not be “true”, but it can
correlate our understanding as best as we are humanly capable, as a grasp of the causal reality.
Humans fall deviant to the truth as the full spectrum of humanity. Many people prefer non-
logical processing schemata. Some prefer habitual schemata to conditionally be applied to cued events.
We are all prone to processing errors, comprehension errors, and weakness/deviation in our heuristic
learning skills. Our rules of inference can be any rule we choose, and we often choose fallacious and
biased rules. Valid inferences are based on the rules of validity that awareness itself chooses to honor.
Human logical operators are conditioned on the preferred rules of transformation and if these rules are
askew, the transformation leads to a skewed conclusion.
Some schemata are more core schemata than others. If the core schemata are based on an
abstract rule theory that is fallacious or biased, then the conclusions inferred will be deviant. Every
awareness has certain rules of “implicit suppression” for certain rules allowing a degree of forgiveness in
the rule application. Validity can be compromised for our own needs and wants that we choose as a
priority above logic. The way we skew our logical transformations bleeds into our beliefs, attitudes,
dogmas and creeds.
Feeder schemata are experiential transformations that function to feed core schemata the
necessary prerequisite transformations. We may apply, for example, incompatibility rules to certain
events and pre-filter select information to be processed through our more core schemata. We can keep
these feeder schemata results in the working memory and go onto encode other fundamental reasoning
rules to these feeder results.
 Because humans can choose there own “abstract rule theory”, every personality develops into a
unique pattern of schematic tendencies. Many of these rules have to deal not just with our insight into
the truthfulness of events, but also especially must deal with our uncertainty. How we deal with our
uncertainty determines much about our basic logical competence. Our domain specific rules and
pragmatic reasoning schemata must take into our account of not knowing, for sure, the truth of the reality
of any event and thus they rely on a fuzzy logic. Human logic, by its very nature, is fuzzy and humans
deal day in and day out with this fuzziness. Fuzzy logic is especially apparent in our propositional logic.
Words can have a variant of denotative and connotative meanings. Grammar leaves room for
ambiguosity. There is always semantic and syntactic uncertainty in propositional logic and therefore all
propositional logic is fuzzy. Human reasoning always includes evidence from non-logical sources as
well, influencing the logic schemata. Human logic schemata are often chosen based on the conceived
probability that the information gained will ultimately reduce the sense of uncertainty. Uncertainty is a
sense that we have that reminds us of our fuzzy experiential nature.
Yet rules are often painted in colors of black and white as if there were no fuzziness at all. This
denial of uncertainty in particular schematic categories especially core schemata, can be a very
uncomfortable habit for all involved. Those who think they know the truth are often the most deceived.
Social contracts keep us in this black and white world and insist that there is perfectly valid logic with
truthful premises that guarantee truthful inferences. Permission and obligation schemata rely on, at least,
a sense of a degree of correctness. The courts are full of interpretations of interpretations of
propositional logic schemata and their conclusions.
Intention is a goal directed adaptive schemata that relies on its fuzzy core manifestation
schemata. The opacity and clarity of the goal, and the strength and focus of discipline to the task
fulfillment. Humans are designed to maximize goal fulfillment based on the information at hand. The
logic schemata provide some of that feeder schemata, but the moral goal is to enliven the goal.
Unfortunately, the logic often defines the goal and misleading logic schemata often sends people on a
deviant path. Utility schemata often pull us through our logical dilemmas and mishaps.
The momentary availability heuristics brings our available capacities into play at that moment to
learn what rules of transformation may apply. Availability heuristics are biased by our memory’s ability
to bring our capacities forward. If our bias is to avoid a potential loss rather than pursue a potential gain
our destiny is influenced in this manner. If we have sunken a lot of invested effort or resources into an
event, then we are more like to pursue that event, and it is more difficult to release an attachment with
the event. Loss-aversion and sunken-cost biases are just one of many of the biases of particular available
solution heuristics.
The task space is the set of all possible action solutions to the goal at hand. The goal is the
attractor for all possible solution paths from the present until the resolve. The integral curve of the
manifested effort is the path from the original conception of the task to the fulfillment of the goal. Limit
points represent the boundary of the reach of our intention. Awareness navigates in the task field armed
with its availability heuristics within the boundaries of experiential limit points. This defines our moral
field.
Our moral field continues over our lifetime and extends to the limits of our conceived
possibilities of manifestation. We insightfully chunk our opportunities into moral classes and categories.
Moral styles strongly influence our personality styles. The thematic development of personality is
dependent on the style of choices that people make in their life. Morality is the discipline adhered in the
attempt to fulfill a chosen goal. Moral styles are dependent on the discipline style and the choice of goal.
There are many ranges of discipline styles, each of which can be polarized into healthy and unhealthy
depending on their tendency to create more quality. Every style can be constructive or destructive.
Some people are strong willed and some are more soft-willed. Some believe in tight and at times
compulsive control and others, a freer, more encouraging control. Some believe in following a moral
path perfectly, while others are more sloppy in their pursuit. Some pursue their path in a self-promoting
fashion and some are self-defeating. Many people pursue their goal with an all-or nothing attitude, only
giving their strongest effort if they are going to do so totally. Many others prefer biting off only what
they can comfortably chew in pursuing a path. Many people need enthusiasm to motivate them, while
others just need to believe their convictions are rightly oriented. Some moral styles are patient, others
get more easily frustrate, overwhelmed and are easier to give up their committed path. Certain people
have a keen focus, whilst others are more easily distracted. Some would rather not deal with guilt and
deprivation feelings on the discipline path and some rely on these for motivation. Some are shortsighted
and some are deeper; some presser the simple path, some the complicated. Some like to get the moral
job done immediately and some are procrastinators. Each of us are polarized within these range of
discipline styles.
[Ranges of Personal Discipline]
It is often the goal of the discipline that often keeps people towards or away from suffering. An
archer is more likely to hit his target, so he should choose well, what it is, he aims towards. Goals,
disguised in their glamour, may seem like worthy goals, but the value was inflated by the projections on
them. The value may also be incongruent with other moral value schemata. Incongruency of moral
transformation is called hypocrisy. Every act rings in resonance or discordance with our overall moral
sense of rightness or goodness or appropriateness of the path and the goal. The ends don’t justify the
moral means, unless we choose to see it that way. Morality is the moral value matrices and their
associated justification, evaluation, decision and discipline schemata that we attach to them. These
moral qualities and schemata impregnate our personality with their moral color.
Key to understanding moral styles is understanding moral goals, classes of values. Humans have
many, many values in each of the perceptual, conceptual, and comprehensive dimensions. All
classification is somewhat arbitrary and somewhat contrived. Yet, it seems helpful for human
understanding, to categorize into complete sets of classes based on a distinction. So let’s contemplate the
fundamental classification of human values. These classes will be the eigenvectored bases of the value
matrices.
Humans have existential vales, that is those aspects of our being that encourage the sustenance
of existence. Sustenance requires the obligation to respect our own life and a desire to proceed. Self-
respect and good self-maintenance skills encourage life to prosper. Quality of life is based on our life
thriving. Our existential values are those objects, scenes, events and transformations that we desire for
the fulfillment of our very being. These include those values that are needed for existence as well as the
traits that we build into our self-care. Having the skill to maintain existence conveniently and
comfortably promotes an equilibrium much more stable than clumsy or foolish or unfortunate existential
skills and opportunities. We need to respect our body.
Health values further add to the quality of our existence by allowing a strong and clear vehicle
for transforming. Character values are those virtue traits that we hope to enliven into our (our another)
personality. Character traits encourage the other valued traits to flourish, especially those that enliven
the symphony of values. Healthy habits and hygiene skills, cooking and exercise skills, love of sport and
play, heeding to preventive wisdom, healthy feng shui skills are character traits that encourage health
values. We need to respect the way of heath.
Our economic values are those worldly things we need and want. We usually cannot just take
what we want whenever we want. We have to develop social skills in maintaining our conveniences. We
need to gather the economic goods necessary to be fulfilled. All goods have a cost and therefore we
must meet the costs of those things we need. Vocational values often become solution paths to our
economic values. Vocations and life paths go beyond just meeting our needs. These vocational values
include the benefits of being a person who is valuable in a particular way. A self-respecting occupation
is a boost to the quality of life. One that is economically lucrative is especially valuable. Some
vocations serve in other ways than just economic values.
Some professions are especially valuable in the fulfillment of affiliative values. If it serves
people in an valuable way and has great benefit to others, then affiliative value satisfaction occurs. Also
if it is lucrative enough, it also may serve our family and friends by the economic support. Involved often
with affiliative values are sexual values. Sexual values are those qualitative experiences that support
healthy sharing of sexual pleasures and the seeding of a family. Sexual values are both the pleasures
and the pursuit of those pleasures, as well as the responsibility that comes from being the legal guardian
of human sperm or ovum. We also have sexual values in relation to our own person. Sexual values
include those images and feelings and stimulation that is experience alone.
Some values are often experienced alone. Intellectual, spiritual and aesthetic values, for instance
are often appreciated alone. Intellectual values are those qualities that support the experience of
perceptions, conceptions and comprehensions. Aesthetic values include the appreciation and creation of
beauty. Beauty is the successful expression of quality. Objects, scenes and events can be beautiful, based
on our appreciating projection of value upon that place. The appreciation of beauty occurs on all levels
of perception, conception and comprehension. Spiritual values are insights which are the most true and
most good and most right and most valuable. Spiritual values are experienced privately and not
necessarily expressed to others. Religious values includes the dogma, ethic, ceremony and ritual, and is
often shared with others. Intellectual and aesthetic values are often shared with others, but it is
primarily the experience that is valuable. Some values are dependent on external objects and some on
internal, private objects.
[Values essential to happiness]
Each of the above classes of values (and perhaps some more) are the seed concept-name of the
value matrices of sub-matrices of qualia and their schematic transformations. If a person’s quality of life
was deficient or negative or bad or wrong, then we can look to above classes of values to sense where
the seed of the problem lie. Experiential suffering is the lack or loss of value. Knowing the experiential
seeds of suffering, does not guarantee the resolution of the problem. But it does help to recognize what a
person is likely to be experiencing, that is, what value is likely to be threatened or harmed.
We experience and express values over our life like a flute playing a song. The moment is
merely a momentary note, a single appreciated value, but over time, the sounds weave into the
symphony of values we can appreciate. Just like one could do a fourier analysis of the value of the
notes changing our time, one could theoretically do a Fourier analysis on our value experience in relation
to experiential time-space. The analysis is on the fluctuation of the field of experience attaching and
detaching from the desired object. As an analogy, sound hits the tympanic membrane and the membrane
holds and lets go of the sound. This is the vibration of the membrane. Likewise experience vibes
through the tension created from the desire for or not for an object. A fourier analysis of values would
let us see the pattern of holding and letting go of valued objects in certain ways. As values are hard to
quantify, its would need to be a fuzzy fourier analysis.
Yet we can appreciate the patterns of value traits developed and transformed over time. Traits
are a qualitative spectral analysis patterns that are recognizable. We can choose traits to study and see
how the trait is a pattern of goal directed behaviors/actions. The trait is the default solution path to the
goal. The goal is to experience or express a value or meaning. Some traits are especially important and
bring us more profound value. These virtue traits are the core moral schemata that are fundamental for
the successful manifestation of a valuable life.
A list of virtues could never be complete because experience is an open book; the story
continues. What is a virtue in one normed frame of reference may be a vice with another norm. Value is
dependent on the frame of the (0,0,0) space. We have been discussing value from the frame of
experience. We could discuss value from the frame of a social convention, or from a legal metric, or a
religious commandment. Or we could discuss different people’s experience. It is possible, we could
discuss different egoic frames within a singly embodied human as in multiple personality disorders.
Each of us can pretend like we are suspended from our own egoic frame to consider the conceived frame
of another being, human and beyond.
Each of us have a center for our value judgments. By center, I mean, that (0,0,0) the origin of
that which is positive and that which is negative. Experiential distance is the measure of the amount of
value experienced. The positive amount of the value is the good and true aspects of the perception,
conception or comprehension. The eigenvalues of the value matrix for the eigenvectors considered, are
the magnitudes of the eigenvector (values). The measurement of value for the experiential system is
based on the metric chosen. The field of experience, itself, is warped by the conceived weight of the
object. How that relates to other objects is intrinsic in the space itself. How we measure that space is
based on the metric we impose upon it.
We may, for example, feel a sensation that feels really good. The perception is a “good”
sensation. But because of negatively weighted religious moral conceptions the sensation is now
measured as “bad”. Actions that move towards or away from this sensation are metriced by the norm we
chose to project. From an experiential perspective, even experience that is quite warped may seem
locally Euclidean, that is, perfectly normal and non-deviant. Parallel lines look parallel, so to speak.
 When discussing virtue traits the value we give to them depends on the metric of the system.
Some people prefer clear and define metric, and fro others, the fuzzy is preferred. This study will focus
on core moral schemata that for healthy and well-intended human beings, and all sentient live, would be
considered virtuous.
Honesty, for example, is a universal core moral schema. Honesty is the willingness to correlate
the perceived facts with the conceived truth. As a virtue, honesty is the skill that leads to moral integrity.
Moral integrity is the skill in honesty and truthfulness. Sincerity is an honest predisposition. Someone
who is sincere, is devoted to honestly experiencing and expressing truth and value. Austerity is the
committed discipline according to a moral principle. Austerity allows us to apply sincere effort to our
endeavor.
Courage is the willingness to proceed with brave action despite conceived potential risk. It take
courage to be honest and do and speak the truth as honestly believed. Courage is the virtue of putting
forward the effort to face insecurity and manifest. Both honest and well directed courage are universally
core more schemata. This is not to say that everyone values them. This is to say, that every well-
developed, physically and socially conscious person would consider them valuable traits on their path of
wisdom and happiness.
Serenity is another excellent virtue trait for all human beings. Not necessarily to be present in all
experience, serenity can be available to experience as a baseline way of being. Serenity is a baseline
state of calm-abiding and a willingness to be peaceful. Free of negative objects and disturbing traits,
serenity is the state of not disturbed. Equanimity helps to keep a serene disposition. Equanimity towards
apparent good and bad means relying on insight and wisdom to apply the valuable metrics.
Contentment is a state of awareness that is in a good equilibrium. Traits that develop contentment are
virtues. Greed, coveting and lust are example of traits that disturb contentment.
Humility helps a person to come from a place of realization that we are all sentient creatures
seeking fulfillment. I am just one of billions on this planet, with a galaxy with billions of stars and there
are billions of galaxies. Humility allows us to witness the illusion of our self-imposed glamour of our
self. This humility helps one to act with kindness, generosity, magnanimity, charity, and all the myriads
of care. Care is the essential ethical principle. Ethics is the consideration of our moral discipline as it
relates to others. All acts of kindness are value expressing and virtuous. All acts that destroy, diminish,
hurt, and belittle our experiencing beings are vices.
Friendliness is the willingness to be non-specifically kindhearted to another creature. Courteous
is a kind behavior that is respectful of a social norm. Obedience is kind behavior when choosing to
follow the rules for the greater good of the group. Helpfulness is a type of kindness in a utilitarian way,
by being useful. Reverence is a type of kindness as respect for others. Loyalty is a kind action that
acknowledges allegiance to agreed principles. Trustworthiness is the result of loyalty to truth. Loyalty
to being honest, not steal, not injure, to help, to care.
Some virtues are specifically traits of self-development. Strong and clear resolve can be very
virtuous trait if applied with moderation, another virtue trait. Maintaining order and temperance in habit
and way help to keep the peace. Purity and cleanliness of intention unhindered by the weight of
negative attachments allows for a cleaner feedback of reality back onto experience. Ultimately most
virtues require the essential ingredient of respect. Self-respect and respect for others are the seed moral
schemata that will lead us to care. We tend to value through respectful care.
Many people fall prey to not caring enough and not caring appropriately. Every situation calls
for as virtue trait to arise or fall. Our moral integrity is our willingness to be strong on those worthy
principles. If we care enough we try harder, refocus, reconsider, try again, and again. With moral
integrity the solution path is bounded by a space called right and a space called wrong. Sometimes, the
space is more right or more wrong.
Vices are traits that hurt, do not care, are disrespectful and untruthful. Vices lead to more
suffering and virtues harmonize. The field can be disrupted for many reasons beyond our intention, yet
intention is a primary motivational influence. Vices are the negative reflection of a virtue: Dishonesty,
insincerity, laziness, cowardliness, distractibility, easily disturbed, irritability, hostility and abusiveness,
neglectfulness, disobedient, disrespectful, disloyalty, contaminated and impure intentions, boastfulness
and conceit. Vices tend to bring dysphoric and deceptive experiences to those exposed to the vicious
behavior.
Our core and less core schemata play our experience and we can thematically appreciate these
patterns in the personality styles and disorders we commonly find.
Moral systems can be modeled by many descriptive systems that lend themselves to analogy.
We could subgroup moral traits that are yin and yang; Or salty, sweet, bland, pungent, salty, sour or
bitter; Or phlegmatic, melancholic, sanguine and bilious; or extrovert, introvert; or vata, pitta, kapha
from ayurvedic medicine; or serious or humorous; carefree or hardworking; Daring or shy; Cooperative,
mischievous, or rude. There are many ways that we could categorize human moral schemata; the
schematic framework describing the trait often sets the basis the fuzzy coordinates. Words can polarized
value into n-dimensions of meaning based on the focus of the semantic discrimination of that value. Any
moral endeavor, since it is based on intentional choice of action, is responsible for the words it chooses
to represent the envalued goal of the endeavor and especially the meaning of intention related to the
word.
Ultimately, what is the qualitative impact of the action on the field states of experience and on
others’ experience? The words we use only describe the insight of the repercussions. “Responsible,
irresponsible, imaginative, rule-abiding, determined, apathetic”, these are only semantic descriptors of a
qualitative distinction of trait behavior. When rigorously defined, we tie a meaning onto the words we
use.
Modern psychological diagnostic relies on operational definitions of dysfunction. This means
that they look for observable behavioral or experiential patterns that are congruent with a pattern of
dysfunction. Depression is partly defined by a person’s sense of hopelessness, suicidal ideation and
feelings of sadness. What exactly hopelessness is, or sadness and how committed was that suicidal
ideation? Likewise when describing personality disorders, the DSM-IVR Diagnostic Manual defaults to
operational behavioral criteria for the personality disorder. Personality disorders are defined by the
American Psychiatric Association (APA) as "an enduring pattern of inner experience and behavior that
deviates markedly from the expectations of the culture of the individual who exhibits it". Clearly
personality disorders are based on a value incongruency between the person’s experience and the
expectations of others involved.
An enduring pattern of dysfunction can occur on any dimension or sub-dimension of experience
and effect the whole person. A person may have a distorted perception, lability of emotion, interpersonal
blindness or viciousness. Often the disorder arises when displacing the tension from arising perceived or
conceived tensions. In response to the pressure, the person develops enduring traits that will more
conviently handle the incomings identified tensions. Lagging attached behavioral responses generalized
to newer and different experiential inputs can lead to significant distress and impairment.
Most personality disorders can be identified by their seed trait or pattern of traits
expression that has become personally stubborn and relatively incongruent with societal norms. Behind
every dysfunctional pattern is the harmonious way. Each personality disorder can be polarized into their
personality stylistic strengths and blessings. The DSM-IVR divides personality disorders into three
groups:

Cluster A (odd or eccentric disorders)

• Paranoid personality disorder

• Schizoid personality disorder

 • Schizotypal personality disorder

Cluster B (dramatic, emotional, or erratic disorders)

• Antisocial personality disorder

• Borderline personality disorder

• Histrionic personality disorder

• Narcissistic personality disorder

Cluster C (anxious or fearful disorders)

• Avoidant personality disorder

• Dependent personality disorder (not the same as Dysthymia)

• Obsessive-compulsive personality disorder (not the same as Obsessive-

compulsive disorder)
The polarized healthy patterns could be clustered into health patterns that each operationally
define the healthy personality style polarizing the DSM-IVR personality disorders:
[Personality disorders and their successes]
Most of these disorders and styles are based around primary traits that motivate the person’s
experience in the dysphoric way. The personality includes boundaries of being beyond experience, and
therefore beyond our intention; personality disorders may ultimately be correlated to be “caused” by
genetics, or early environmental stimulus, opportunities and restraints, or nutritional factors, as well as
intentional factors. The personality is the force of our entire motivation moving forward in time and
space. Personality disorders are based on those patterns of choosing that attract negativity and repulse
positivity in experience and in the world. Behind each disruptive trait is a potential solution path that
harmonizes a value experience. Look to the polarized seed value for the solution space.
Personality disorders are usually centered around a qualitative seed of disturbance. The
seed may be a goal that causes a disruption or it may also be the way the person approaches the goal that
induces the disruption. A typology reduces the qualities of the themes of disruption into polarized
categories. All typologies are conceptual and subject to the limitations of that domain. The typology is
usually represented in words and phrases that describe qualitative polarizing around a seed concept. The
choice of conceptualizing the seed concept can be a semantic norm of choice.
Respect, for example, can be the seed concept that is polarized with disrespect. Respect is
defined here as, the willingness to care for both one’s own self-interest’s and the welfare of others. Some
people may be derogatory primarily to themselves; some more towards others. Each expression is
colored by dispositional tendencies and ways of discipline. Many social situations call upon our
willingness to be agreeable or disagreeable. Even our own intra-psychic awareness itself, is reactively
agreeable or disagreeable with our private space. This is agreeability is apparent in our tendency to
move towards or away from a respective response. Those who become skillful in manipulating others
for their own well-being cover just about all the personality disorders, but some styles are more or less
disrespectful.
Borderline personality styles tend to be manipulative, self-centered, and very impulsive. They
may be agreeable just to position themselves into a place of better control. These factors tend to
overwhelm their caring nature and cause self-absorbing problems. These tendencies may tend to lead to
the person overstepping their boundaries and disturbing other people space. When occurring in an
extreme extrovert, that may lead to rude, loud, obnoxious behavior frequently attempting to control
others sharing that person’s space. Insecure feelings can be directed towards reaching our and
controlling the world, or reaching in to control oneself.
Obsessive-compulsive personality styles manage their insecure feelings by extremely frequently
being fixated on controlling the focus of their obsession, or in doing something that relieves the anxiety
fro those feelings. The obsessive-compulsive personality disorder shares features with the obsessive-
compulsive anxiety disorder. They share nervous anxious feelings that are triggered by generalized or
specific conditioned stimuli. The anxious disorder have these feelings that are extremely dysphoric for
themselves; The personality with this disorder may experience dysphoria, but we are now discussing the
tendency to induce a schematic pattern in the pursuit of larger goals. Those who consistently overly
control the world as a style of adaptation in pursuit of higher goals have a dysfunction thematic pattern
that leads them astray. The anxiety disorder is about the feelings of anxiety that overwhelm the
controlling being. They personality and anxiety disorder often occur together in the same person; The
difference is that the former focuses their anxiety into a story.
People never follow scripts according to some predetermined automated program. But people
do encourage or discourage and are impulsed by automated behaviors that feed-forward into their
thematic tendencies. When a person identifies a scene, a script like default is often offered as an
automated response. We determined how to accommodate or assimilate that scene through a potential
transformation we belief that we are capable. We put a “twist” of our own tendencies as we pursue, grab,
manipulate, and let go, pursue again events. Actions that twist our personality motivations in the
deceitful and dysphoric ways are disrespectful. Personality disorders ampli-twist into the complex
dimensions of reality.
Some dependent personalities look to others to solve their fundamental concerns. Another’s
style like the avoidant, antisocial and schizoid personality styles, tend to be allusive and self-interested.
Antisocial styles are more socially abusive, and schizoid and avoidant styles more self-absorbed. They
live within their own cocoon that they create for themselves. Dependent people seek out others, schizoid
people avoid social interaction and scenes.
Schizotypal personalities march to the beat of their own drum, often using their perceived
standard of establishment as their standard polarized thematic seed. Histrionic and narcissistic
personalities rely on the social feedback that they are performing well. Paranoid types distrust their
conceived feedback from society. They live in fear of judgment , injury or another negative social
consequence.
There are those persons who are more open to unfamiliar experiences and others are more
closed. Anxiety may be produced that triggers internal processing schemata and scripts; Some move
forward despite the feelings or even get more encouraged. Others get more easily overwhelmed and
more easily retreat back into their cocoon of safe harbor. Everyone has a certain degree of neuroticism,
that is, the tendency to feel dysphoric feelings or thing delusory thoughts. Constraint, restraint,
flexibility, adaptation and control manifest into our thematic development.
Likewise, we are each contentious to a certain degree and style in the pursuit of our goals. The
willingness to continually return to the solution path with a determined and focused attitude is
contientiousness. Paths that lead to misleading non- or anti-solutions are lined with moments of
incontientiousnesses. Every personality style pursues their discipline with different contientiousness.
Certain personality styles will naturally attract and repel other styles. The styles themselves can
be witnessed often in the reaction onto others equilibrium fields. Awareness will pursue or avoid certain
thematic styles that they conceive in others. Different families, groups, and cultures encourage and
tolerate certain thematic styles more than others. Humans model their own themes after those themes
and models they adore. Embodying the conceived modeled theme itself becomes the pursuit of the
moral being, especially in adolescence. This occurs throughout our life, although models tend to move
from a specific person to a more abstract conceived pattern of becoming. We become the main
character in the story of our life.
Each of us want to live up to the legend of who it is we want to be. We project an aura into the
social environment, that is our hope for how others might conceive us. Much of human pursuit is to be
recognized by our social witnesses in an ideal way. The ideal is usually a character trait or theme that we
hope to develop or exemplify. Our choice of ideals is biased by the conceived social witness. We hope
to live up to the preconceived expectations of others and guide our actions and awareness accordingly.
That aspect of our awareness that is the projection of our self-image into the world is called our
persona.
A person’s self-image is the qualities of their being reflected back to awareness; a person’s
persona is their image they project onto the world, those personal qualities they would like others to
conceive. A person’s persona and or self-image may be accurate or not, deflated or inflated. Truth
ampli-twists into the complex dimension as a person presents a false image or exaggerates personal
qualities. The persona should conform with the self image which should be an accurate reflection of
owns capacities, intentions and efforts. Conformal mapping between intra- and inter-psychic spaces
Some conformal mappings are invertible back to their identity. Conformal mapping can be used
and projected by awareness to recreate an image that is more convenient to transform. We can conform
our self-image and persona to become more like the ideal model we aspire towards. Or if a person tends
to be self-derogatory, they can self-flagellate their image into negation. Conformal mapping into the
complex dimension of experience, tends to either inflate or deflate particular trait qualities that are
conceived as ideal.
Conformal mapping into the experientially real dimension is often used by people to fulfill their
aspirations. An aspiration is a pragmatic solution path and goal, conceived as worthy of commitment.
We can aspire towards a self-image we hope to become. This is healthy and normal conformal mapping
when it has a harmonic field influence. Some conformal mappings are harmonic, and others are not.
Complex and dysphoric experiences that arise as a result of our self-image and persona are by effect,
dissonant conformal mappings. These are not isomorphic with potentially equivalent resonant
experiential fields.
Our moral opportunities guide our morphicity. Morphicity is the transformation of our being and
the world. Morphicity is the qualities of our schematic functions themselves as we employ them in our
experience. Isomorphisms are a congruence mapping that keep the structure and relationships of the
objects equivalent. An isometry is an isomorphism that preserves a unit norm between the potentially
different metric spaces. Experientially, isometries are used when we construct a conception that crosses
over experiential spaces. We can embed a conceptual relation onto different objects, often in different
spaces.
Homeomorphisms are isomorphisms that preserves equivalent relations of the topological space
itself. An accurate self-image and persona are examples of homeomorphisms. The space of awareness
itself, is not deformed as we comprehend our own self-image or intend this image to the world. The
function of the self-image is homeomorphic when we are humble and modest, yet confident and
forthright in our capacities. Self-image is a automorphism, in that it relates a equivalence relation of
ourselves back to ourselves. A heteromorphism refers the transformation to another objective field of
experience or dimension.
A mathematical function is diffeomorphic when a resultant isomorphism is differentiable. An
experiential function is diffeomorphic whenever experience has the potential to change in its magnitude
or direction. Karma is the name for the tendency for experience to change. Any experiential field state
that contacts and engages with an object is diffeomorphic if it results change in the momentum of the
experience. People’s experiences are diffeomorphic because they continue to add weight to the content
of our experience. Once an object is attached to, the experiential wheel of karma rolls.
Every aspect of our awareness tends to add grease to the wheel of karma. Sometimes our karma,
that is, our momentum of tendencies at that moment, is harmonic, sometimes is dissonant. All
experience arising from an attachment to an object influences a future field state. It takes great skill and
insight to live without attachment. We are focusing in this writing about the psychology of most people
in the world, and not about the mind-states of Buddhas or yogis who apparently live in the world without
attachment its brewed karma.
Many times the personal karmic burden of experience is the very source of the suffering that
befalls the person. Decisions and choices that we once intended have influence on our current and future
well-being. Some decisions loose there potency and some gain momentum. Moral sufferings are usually
karmic because of their close tie with our intentions. We must be careful what we choose, because those
choices bred the automatic tendency to choose in a familiar way in the future. With insight, however, we
can witness the effects of our choices and re-align them with our new sights. Karma may be inevitable,
because it is the very experiential law of cause and effect itself, but it does not mean that all of our
current and future experiential states are doomed by our moral inadequacies. On the contrary, humans
have a degree of freedom at every stage of awareness to re-motivate their intended effort towards an
alternative path. Insight is the essential tool in experience that moves humans from the impulses of their
drives and momentum of their karma, into a better way.
Most of us gain our insight from the negative feedback that we get from our actions. Insight also
has the ability to be procreative and construct potential harmonic solution paths feed-forwarding the
control towards a more resonant field. It is through insight that we do have influence on our destiny to
construct a better way of becoming. While immature, our insight is confined to the dimension it is
presented. With maturity, we can use whatever capacity of our awareness to gain competence, skill and
wisdom in our own experiential fields and on others. Maturity often brings with it responsibility, and as
humans age through life, our roles set the context for our insight. Even our very identity of ourselves
changes drastically over time.
Our self-identity is the insight, representative image, or semantic reference to its own
subjectivity. Our self-identity is the fundamental bases of the egoic matrices from which we frame our
subjective reference point. These egoic matrices comprise those characteristic qualities or schemata that
we identify with our perception, conception and comprehension of our own being. The qualitative
maturity of identity is developmentally specific, with characteristics influenced by the genetic and
contextual impact on our identity.
“Ego” is who awareness refers to when considering one’s self. Ego is to awareness as persona is
to the world. “I” am the set of identity matrices that is projected onto the awareness of my being. I
realize that there are billions of “other” organisms living on and in “my” body at this very minute. “I”
am who I refer to when I refer to the referent of the referencing in the field of awareness. My “self” is
semantic representation for the enclosed boundary of my entire field of awareness, personality and body.
Ego is my self-conception of myself to myself. The origin of this subjectivity and my preferences of
qualitative standards set the bases for my awareness. Awareness assumes the egoic reference frame
through most of life. Maturity brings the ability to consider other reference frames, and even to put their
values in priority of preciousness. All good parents learn this often upon conception.
Ego is a conception primarily in that it is a representation of an entity, not an actually an entity.
As a conception, ego (“I”) is a construct that represents something else. Awareness is the actual frame of
experience, not ego. Somehow we confuse the conception of ourselves with the actual awareness of our
awareness. I am using possessive words here because awareness’s cloak of ego assumes the executive
functions of awareness. The egoic metrics become the metrics for awareness. This does not need to be
the case, but humanity is full of people who confuse their awareness with their identified egoic qualities.
This confusion lends to many problems throughout life. Our egoic identities change through our life
stages. Erikson’s psychsocial stages shows this so well.
[erikson’s psychsocial stages]
The egoic frame often sets the primary overtone of the personality. People are constantly
judging themselves by the standards they assume for themselves. Our very judgment and
comprehension of our experiential reality is skewed by the egoic references that we choose as the
standard of judgment. Metrics do not define reality only measures them into a relative quantity. Metrics
can however be deceptive and deranged in the relative standards of everyone else and the world. This
gets people into heaps of trouble.
Some people’s egos are fundamentally disturbing to either or both themselves or others. Self-
images, like all images, have an attached meaning associated with its conception. Some self-images
include a loss of faith in discipline to specific endeavors or ideals. Some self-images are over-confident
in their abilities and sabotage their experience with this distortion. Stabilizing and destabilizing,
confident or inhibited, a person approaches the world, judging and acting accordingly. Incongruence of
our actions with our egoic standards often leads to a dysmorphic and dysfunctional experiential system.
Some people have incongruence with their ego matrices and their body sex. These individuals
often suffer from a gender dysmorphic syndrome, where they identify an ego of one sex in the body of
another sex. Others may suffer from setting egoic standards that are different from the bodily image
their ego sets for themselves. Some people see themselves as thinner than they are, and some see
themselves heavier. A person may choose a part of themselves that they “don’t like”. This
incongruency could drive them to change themselves or to resolve that they are inadequate in some way.
The strength of importance one gives to these issues may lead to a self-conceptual attachment that is
deceived, inflexible or destructive.
In times when the incongruence becomes so dysphoric for an unstable egoic system that the
person dissociates in some characteristic way. Some people depersonalize and dissociate from the
reality they need to face and stop functioning. There are those who develop a dissociative amnesia and
have trouble remembering emotionally stressful events. Other people with dissociative fugue states may
abandon their egoic identities and all of the memories specifically attached to that egoic identity. This
may lead to severe confusion and lack of ability to function in the social context. They have no
identifiable personality. There are those with a dissociative identity disorders who can assume other
egoic reference frames and thus have “multiple personalities”. They can assume an egoic frame, like an
actor assumes a role.
[Dissociative Disorders]
Humans naturally have the ability to assume the imagined egoic frames of another person. We
can pretend or act like we have multiple identities. Normal development is matured through role
playing. The ability to be egoically flexible and not attach a fixed identity allows the field of awareness
to avoid the disturbances form a preconceived egoic style. All humans set a certain grip of attachment
onto their own identity. Good strong ego identity effects healthy development. Our ability to assume an
identity that encourages our healthy development will be a big factor in the development of our mental
health.
Egoic matrices stand relative to conceived social conventions that set societal norms and
standards for values and meanings. Humans have the capacity conceive other people’s experience and
intention. These conceptions, like all conceptions, only correlate with a fuzzy degree of correlation with
particular societal norms. A society norm is a semantic rule that can be used to set the bases for right and
wrong behavior. Humans often have a sense of shame when they behave in ways that are conceived as
violating the societal norm. The degree of dysphoria from that sense of shame influences the potential
future similar behavior. Shame, like all experiential states, is felt differently for all people; people also
tolerate and react to their shame in different conditioned patterns.
[Examples of societal norms: Laws, rules and commandments]
The degree to which people conform to societal norms are early in life, impulsive and later in
life often more compulsive. It seems a natural reaction to move in ways that maximize pleasure and
avoid pain. Society has learned ways to both reward and punish creatures for their compliance or
deviation from a rule, law or sin. Conditioning conforms behavior towards the impulse to conform with
a conceived normed behavior that could potentially lead to a reward or suffering. Learning conforms
behavior towards the compulsion to obey a rule in fear or hope of a conceived result. Objects, scenes
and events are tagged, upon recognized conception, with a sense of correlation with potentially
applicable interaction limits and rules. This triggers a sense of shame or enthusiasm or both. Conflict
between egoic and conceived and objective societal norms is ubiquitous in our upbringing.
How we individually deal with this conflict over time determines many of the thematic patterns
that clothes personality. Every child has their own likely degree of conformity with family and school
rule, for example. One child may try to obey every conceived rule to the letter and tell on those who
don’t; Other children will attempt to break every conceived rule and try to get others to do the same.
Somewhere in between lays the rest of us.
First, a child must be able to conceive of a rule; and they must be able to conceive of the
implications of their own potential behavior. In experience, egoic norms and our own insight set the
main bases to judge right and wrong, although the conceived societal norms may be chosen for the egoic
bases. Within these bases, awareness can set a metric that is defined by a social convention. By social
convention, a behavior is sociopathic if it is fundamentally deceptive or harmful according to the rules of
social convention. If a person is regularly fraudulent and abusive then that person may be called a
sociopath. Most people have a degree of sociopathy depending on which social norms you evaluate
against.
 The rules of social convention may be explicit and written or spoken. The rules may be also
implicit, that is, they may be expected as an unspoken convention. These rules are relative to the
experiential field that judges them. If a group of people get together and choose a set of moral rules and
consequences, then these are made into a law or commandment. These laws then sets standard of
enforcement for potential qualitative behavior. The behaviors, and their results, are defined in the rules,
laws and commandments enforced. The rules start immediately as the infant reaches inconveniently to
her mother’s breast. The mother sets limits on the drive of the baby to be satisfied; Same with pooping,
keeping warm, attention seeking and mischief in general. Schools require conformity and judge
children’s behavior as grades. Religions give us the written word of “God”. The child develops some
sense of conceived “ultimate objective standard for right and wrong”. The child tries on conceived
societal metrics as its own egoic norms. Eventually, the conceived norms become incongruent with other
norms which are more congruent with now more pertinent egoic norms.
Our standards of norms by which we guide our moral behavior, moves from complete self-
centeredness as an infant; to a degree of necessary conformity with the oppressive rules; to preventive
moral choices that conform with conceived more harmonious reactions from our behavior; to eventually,
moral choices based on our insight into the effect of our choices onto other potential experiential spaces.
As our roles in life transform, so do the implications of our choices. Choices that primarly affected
herself, may now affect her children, and other she cares for. The complexity of moral development
changes as people take on responsibility for others. Some care for their children and family, some for
their congregation or employees or colleagues or district or country. Moral choices are amplified by the
moral fields they effect.
Egoic norms can mature to eventually be judging through awareness’ deepest sense of
comprehended objective truth and value given the current context. Manifesting qualitative behavior to
the world is the goal of every wise person, seeking to harmonize and improve the qualities of all
participating experiences. This moral skill is clumsy in most average persons, but moral health can be
defined according to the person’s willingness and capacity to respect and encourage the quality of
experiential fields. Experience includes the awareness, perceptions, conceptions, comprehensions,
volitions and behaviors that comes with the experiential field. Every capacity of human experience can
be judge according to the person’s ability to correlate their experience with object reality and do
something valuable with it. “Value” being a measure of fulfillment/disrurbance effect on the qualitative
experiential fields impacted. Objective reality is that which is (or actually was an is).
Human’s can fuzzily conform to and relate to the truth and add value to experience. There is no
one formula that every person can use to contrive the truth or value-implication of a potential behavioral
opportunity. People, however, do contrive their own formulas to orient themselves towards a sense of
truthfulness and righteousness. We may not know absolute standards, but we sure exploit our relative
standards as if they were absolute. Humans can be evaluated by their sense of conviction of their beliefs,
attitudes, and behaviors are true and right. Our flexibility and inflexibility in our convictions may
determine our conservatism or liberalism. Conservatism is the tendency to rely on the rules already set
and standardized and expect that people will conform with those rules; Liberalism is the tendency to
rely on self-determination to set the standards for each person as long as certain basic societal rules are
considered.
Every parent balances the liberal and conservative discipline onto their children. Too much
control can constrict the creative freedom of a child; too little control can urge the child to be conformal
with rules. Freedom and control is a struggle within every moral conscience as we wrestle with the
external standards of “our elders” versus our own sense of what is right and not. Our attachment to
preconceived notions, especially rules, has the ability to sway our conception of that object. The
conceived value of every potentized object, is judged by our awareness, our own egoic frame, as well as
by our conceived social norms for that object. This is imbued into the glamour or that object.
Glamour is the amplified qualities that further attract us to a recognized object or event. The
goal of our persona is to emit qualities that amplify our own value as a person. A persona incongruent
with the actual capacities of the person can be “sociopathic” if it leads to disruption onto experiential
fields. People use their glamorized persona to lure victims to their scheme. Their scheme may be well-
intended or devious and the impact is usually implicated by this. Many good teachers have a glamorized
magnetism that attracts worthy students towards their teachings; the teacher is wise if their persona is
equivalent with their capacity. Many terrible control freaks used their glamorized persona to attract and
prey on naïve victims that are hurt or betrayed by the persona-capacity incongruence.
Modesty is a measure of congruency of one’s capacity with one’s persona. Humility is a measure
of modesty where one under projects one’s qualities in relation to one’s capacities. Conceit is a measure
where one over projects one’s capacities; Conceit is a measure of one’s arrogance, that is immodesty.
We have modesty and arrogance in relation to specific qualities or capacities; we also have a generalized
modesty and arrogance. We can gain acuity to recognized people’s arrogance and modesty by
correlating their manifestations with their claims. Pride is the egoically conceived sense of value of
one’s own capacity. Modesty and humility deflate self-pride; arrogance and conceit inflate pride.
Arrogance is an example of a homeomorphic incongruency mapping.
 We have moral ability because we have he capacity to make choices and influence the objects
we can control. We have volitional capacity in every dimension of experience and in most sub
dimensions. Those areas we can influence through our choice defines our moral fields. The following is
a list of volitional capacities that define the range our moral fields:
[Volitional Capacities]
Each of these capacities represent a category of moral influence. A capacity is the potential for
a way of effort. The effort ability is induced by our willing intention into manifestation. Our capacities
and inductions act on our experience to create the power of our manifestation. A trait is a qualitatively
transformative element in our experience. There are many, many words that discriminate traits into
semantic classes. The name of the class is the closest approximate conceived word that is chosen to
represent that trait qualities and transformative abilities. There are many semantic descriptors of human
traits. The following is an alphabetized list of human traits. Each trait could be normed by many
conventions and could thus be listed as virtues and vices. The list can be polarized into “opposite”
traits; They could be hierarchied by their influence on the experiential field; They could be categorized
by their statistically normed tendency to disturb fields of awareness. They could also be categorized by
their truthful correlation with the personal manifestation. Humans have a vast list of traits far beyond
these semantic labels. The list is alphabetized to symbolize the arbitrariness of the norm of presentation
of human traits.
[Traits of Human Experience]
Models offer a way of organizing our conceptions to further gain insight into the relations of the
parts to the whole. Traits, as thematic capacities that are induced into manifestation can be categorized
by their thematic qualifications. Traits could be categorized for our convenience to behold their pattern.
The pattern can be then represented by the model chosen. This model of experience organizes awareness
into fundamental spaces of perception, conception, comprehension and volition. Capacities occur in
each of these spaces. Our will can guide these capacities into qualitative expression and towards further
potential fulfillment. We have the potential to tune into wiser ways and higher levels of fulfillment. We
also can deviate into ignorance, stupidity, foolishness, abuse and deceit. Let us next focus on those
intentional thematic patterns that induce concordant thematic patterns in the resonant fields of human
experience.
The Nature of the Neurocognitive Field Tendencies

Let us continue by contemplating the neurocognitive nature of the field of awareness and see how it
influences the yogi’s pursuit of being one’s essential nature, free from apparent suffering, full of insight,
acting with wisdom, and satiated.

Awareness is a field that has access to multiple system inputs. Awareness has the ability to access
cognitive and bodily functions and modify certain transformations. Awareness has a sense of subjective
identity with a degree of alertness, sentiency and continuity. Awareness has a sense of peace, value and
meaning, and a sense of disturbance, despair and confusion. Yoga, was defined by Patanjali in the Yoga
Sutras, as quiescence of the the transformations of the neurocognitive processes, then the field of
awareness comes forth from its most true and fulfilling nature. Otherwise, awareness confuses itself for
the objects of which it is aware.
Recognized objects offered to consciousness have the ability to conditionally evoke a reflexive,
impulsive response. Theses impulsive responses are the initiation of neurocognitive circuits that tie
specific an experiential stimuli with a corresponding neurological reaction that feedbacks onto the field
of awareness. Evolutionarily, embryologically and developmentally we can clearly witness the
forwarding ability of a sentient creature from being primarily reflexively impulsive based on
neuroexperientially conditioned learned memories towards finer and more exquisite accommodation,
assimilation, utilization and ignoring, more skillful control of inputs onto the field of awareness. The
path of yoga is to make clear, the transformations of the mind and awareness, so that truer insight and
wisdom brews forth severing the reflexive karma, moving toward intentionally harmonizing karma.
So one might make a distinction between that which one is aware of, one who is aware, and the
underlying causal processes that connect the two. Insight is awareness’ ability to grasp onto the
value/meaning implications of contact with objects. The insight of awareness may be “true”, imaginary
or illusory, or delusory and wrong. Truth is an experiential correlation with “what is”. Existential
suffering begins with the false mistaking of the unreal for the real, especially for the very nature of
awareness itself. Consciousness implies a field of awareness with a certain amount of ability to be
perceptive and transformative with sensations, conceptions, insights and intentions. This ability to
perceive and transform objects varies from species to species, person to person, day by day. This skillful
ability to not mistake the unreal for the real is a fundamental discipline for a yogi.
For a yogi, all objects on the field of awareness are simply objects. Some objects correlate with
“reality” more than others, yet even “real” objects are at best, accurate representations of the objective
objects. Equal or more important than the “reality” of the object, is the glamour reflected off the object in
the sense of attachments, desires, repulsions and don’t careness. These representations are dependent on
many neurocognitive cogs in the wheel of perception and are representations onto our screen of
consciousness. A yogi seeks to know the intricate nature of the false identification of the seer with the
seen. How is one enticed into neglect, misperception, misconception, misunderstanding, and how can
one come to be aware of the more truthful nature of that who really is. A gateway to that subjective truth
is through exploring the nature of awareness oneself. Who and what is awareness, and what is it not.
First and foremost, awareness is the space of our consciousness, from which we see, feel, act etc,
from. Awareness is the pre-identified subjective source of sentiency. Sentiency is the very experience of
awareness itself. Usually sentiency is attached to some object entered upon the field and is known as
awareness of that object; this is like knowing the sun only by the light which reflects off the objects its
rays encounter. Our sentiency can become our rememberable learned knowledge, our disciplined
reactions and our hopeful intentions. But these are not the sentiency. The sentiency is the awake, alert
graspingness, accomodatingness, assimilatingness, the original intelligence potential. That, without
which, conscious experience is not.
There is a sense of subjective identity that is sourced from the sentiency. The meta-identity is a
representation of the awareness of the network of sentient portals. The identity is really the awareness
itself, not the representation of oneself to oneself, through memories, feelings, and other such objects.
Being aware is not necessarily being aware of something, even if that thing is “oneself”. “Oneself” as
commonly believed is the network of associated memories, thoughts and feelings that represent the
aware entity that beholds the beliefs. The entity may be the “oneself” as conceived, but simply the
sentiency itself that sees the insight, that is the substratum of awareness.
The “ego” may be defined as the experiential set of representations which awareness uses to
represent its own identified sentiency. The human ego is a prime example of the delusory mistaking of an
object (or network of objects) for the object as it is. We commonly mistake our true nature as being
awareness, for the hopes and dreams and aspirations and other representations that come to our
awareness upon contemplating “our self”. Awareness is fundamentally a result of neuropsychological
processes, but it is the alchemical nectar expelled from the physical transformations of our body. Clear,
true and profoundly insightful awareness is liken to the transformative ability to turn lead into gold; to
turn the objects on our field of awareness into valuable and meaningful transformations. Neurocognition
is the alchemical transformative potential, the fabric of our fashion. The following will further explore
the topography of the neurocognitive terrains of awareness, alertness, attention, memory, learning,
feeling, thinking, comprehending, acting. The yogi is cognizant not to mistake the terrain of the path, for
the goal of the journey. Yet the terrain is necessary to do the travel so we might as well take expertise in
it to ensure our trip be enlightening.
A creature does not need to be sentiently aware, to respond to a stimuli. Most plants respond in a
purely vegetative way and it is hard to find evidence of their sentiency. Lower, more “primitive” animals
somewhere along the line develop a first-order awareness of the sensations that occupy the field. Nerve
cells, or at least groups of nerve-like cells that convey information about the state of the world through a
sensation are a neurocognitive prerequisite as we know it for sentient life to develop. Nerves relay
information from a sensor to a neural processor that has options to actuate a response. Nerves are
neurochemical networks of cells that perform many functions. In some animals like the invertebrates,
electrochemical gradients allow multi-cellular creatures to be aware of events in their field of perception.
At some point in invertebrate evolution, these cellular colonies sub-specialized into differentiated cell
types that where more appropriate for more distant intracellular communication.
A critical point in the evolution on life on earth was the development of a trilaminar cell layering
system with cells that differentiate into specialized tissue. Eventually creatures developed a tubular body
cavity with an inside, middle and outer layer with a mouth and anus and a tube connecting them.
Through eons differentiation, animals developed into worms, fishes, amphibians, reptiles, mammals and
eventually primates and humans. Consciousness developed someplace along this line. Animals have
developed the ability to imprint experienced perceptions and learned procedures into our nervous system.
Somehow even a snail learns to stop flicking its tail from a non-threatening provoking stimulus. Plants
can reflexively respond to sensed stimuli, but animals can habituate to stimuli and learn avoidance and
pursuit patterns.
Animals evolve from patterns of being more conditional and purely reflexive, into being skilled
in envisioning many creative opportunities for dealing with the stimuli. Humans have developed a
degree of free will, within the material contraints, to deal with the impinging stimuli. The stimuli come
from both exteroceptive and interoceptive sources. The environment offers its sensible objects; our
internal bodily sensations, impulses and compulsions offer its. We gain psychoneural capacities to deal
with stimuli. The capacities are the autobiographical, procedural, and semantic memories potentiated into
our experiential field. Somehow there is a homeomorphism that binds the psycho- with the neural.
A homeomorphism is an isomorphism between topological spaces. One topological space is
homeomorphic with another when it can be continuously deformed from one to the other. One space,
although locally has taken on this shape/properties (i.e. is extended in this way), has characteristic
properties and allows extensions in certain ways that allow that deformation. Somehow our brain
alchemy assembles into a set of contact points of awareness. This local assemblage point has the typical
characteristic of suspending disbelief and thus simply accepting that the perception or conception of the
current local assemblage point to be a true correlate of our awareness with the object. Our experience of
reality, we tend to blind-faithingly believe, is isomorphic with Reality. We especially tend to believe that
our own awareness is the very objects that it beholds and that the movie on our screen or awareness is
true as we perceive and conceive it. We really believe our experience.
Experience is a multi-dimensional overlay of subspaces that meet in the very portal of our
awareness. This assemblage point is the binding together of all the available subspaces into the here-now
awareness of this set of seemingly synchronistic momentary events. Each subspace has its own set of
rules and properties apparently independent from the other, but are actually causally very inter-dependent
upon each other. The multitude of synchronistic events that need to occur to make the now, the now of
our experience is ulta-complex. There are approximately 100 billion neurons in the brain connected in an
intricate weave to generate our experience. A lot is involved. It is easy to experience our screen of
consciousness as real; It is hard to explain how that screen convinces us as such.
The intricate knowledge of the complexity of the brain and its potential abilities to generate
consciousness was not considered by animal life much before humans. Even amongst our human career,
it is still common belief, that there is an immaterial soul that exists beyond the body and can re-incarnate
into other bodies. It is possible and I dare say likely that consciousness is indeed generated from the
physical properties of our bodies. The evidence is so overwhelming that our consciousness is dependent
on the physical processes of the body that I will assume this and investigate our current basic human
grasp of how the elixir of consciousness arises from the dust of our bodies.
Yogis of days of old did not know about the “brain”, nor of cells and chemicals and
electromagnetic fields. They did know that by traveling through their space of awareness, they could
influence the characteristic properties of the field itself. They could come to comprehend that the field of
consciousness is prone to the fundamental illusion described above, that what we perceive and conceive
is real and true. Think of the implications.
We may not know the ultimate truth of reality. We can only “know” reality through our sensors
and conceptions and comprehensions, and even though the objects they share with reality may be
homeomorphic through the assemblage point of consciousness, they are not identical. They share an
identity, that is they refer to the same object. We assume the object as represented is essentially, for all
intensive purposes behaves and is the same. Making reference is a pointing to that which is. Our very
consciousness itself is a representation of reality and is not reality, except of course for the reality of the
awareness itself. Other than the reality of its essential nature, awareness is thus mistaken for the binded
psychoneural isomorphic representations onto the screen of consciousness. The knower of the field
mistakes itself for that which lies on the screen it beholds. Even itself, as awareness, may not be as it
seems, being interdependent on the multitude of psychoneural processes that causally preceed it.
Awareness, unattached from the field of awareness, may very well be, empty of self. Thus proceeds the
grand illusion.
Objects, as experienced, give off glamorous sheens. The psychoneural subspaces overlay upon
awareness creating our reality. The parameters of the object transform on the field of awareness
algebraically computed into bounded objects and scenes, giving awareness information. The properties
of the object are perceived, conceived, comprehended and manipulated. For the non-suspecting person
the object is more often considered as a unity of the qualities until discriminated into detail. The object
has sensed properties, conceived and comprehended meanings and values, and potential utility. These are
the algebraic parameters that are automatically psychoneurally computed as the object is beheld as it is.
So now what? Are we all doomed to the illusion that we have a self, that the objects we behold are as we
behold them, and that our meanings and values are skewed into a mistaken glamour?
Yes, believe so, that is, that our perceptions and conceptions and comprehensions are just that,
and not the object they represent. But they are also the very tool we need to discover more about reality,
about meaning and value and about survival, relationship, fulfillment. I can use a lens to see the other
side of the lake and not mistake the lens for my eye. Knowing that the lens is the lens and can be used
with the eye to magnify objects can afford us the ability to perceive and conceive apparently “more
true”. We can even “correct” our vision with lenses. If we were a painter and needed lenses to see more
true, then perhaps we might use the lenses. The lens helps us to understand that the perception can use
“correction”. Once we realize that we could use a UV lense or ultraviolet etc, then we realize that we are
only peering into reality with a tiny feeler. Many properties of that object exist beyond our perception,
conception etc. But to know that our cognition is able to become “more true”, then this inspires us to use
these cognitive tools to see into the ultimate nature of reality, the ultimate natures of both our substance
and spirit.
One technique of yoga is to be calm and clear and mindful of the way of being aware. Then the
truer value of the objects take their form. Another technique pursues insight into the sheen of glamour for
what it is and even how to use it creatively to help people relieve their suffering. Recognizing that our
experience is dependent on our psychoneural does not make our experience less valuable. It is a true
miracle that consciousness can evolve from the stars. The earth itself coalesced and congealed into our
lives. The soul does not need to exist eternally to be of value; cognition is valuable, very valuable, our
very lens upon reality, our portal of insight, our assemblage point.
This yogic study focuses on the nature of the neurophysical substratum that congeals into our
field of awareness. A big part of karma is this congealing of the imprint of the results of our experience
into our psychophysical memory. Karma is the momentum of past experience onto the now of
experience. The karma is stored, so to speak, in the brain. The brain is a fluid/plastic container that is
designed to store our karma. The waves of karma roll back to us in the form of our learned capacities and
our tendencies to believe and choose the way we do. This is programmed into the brain and impacted
onto our present experience as we react to our environment. The craft of the yogi is to be aware of what
is, and what is not. It is good to identify the nature of what is, and what is not, and especially, how we
can tell the difference.
A yogi can study neuroscience to identify the nature of the grand illusion created by the
neurophysical substratum. If we wanted to know if we were dreaming, how can we test our sense of truth
of our reality? If it were a dream, it might be ok if we knew it were a dream, but to mistake it for our
awake state would be illusory. For a yogi, even our awake state is like a dream, and it is still ok, and even
though things are not as they seem, this stage is the stage at hand, and we can seemingly use this
experience to increase a truer sense of meaning and value.
It is immensely valuable for a yogi to have sharpened tools and a map to explore the extent of
consciousness. Most people remain so caught up in the illusory dramas they create in their life, they
cannot settle down enough to even begin to watch the nature of their own mind. They remain
extrospective and their own field of consciousness remains relatively unexplored. A yogi is like an ocean
sub-surface explorer familiar with the underworld, and the landlubber remains oblivious. A yogi explores
the fields of consciousness to see their insight and to see how they create glamour and wisdom.
Introspective insight is a portal into our physiology and a way to relieve our suffering, discover our
truthful approximations, be at peace, be blissful, happy, and act wisely. Introspection holds the key to
disentangling our experience from being primarily under the control of our karma to being under our
willful control. Neuroscience is offering insights into a homeomorphic map that describes the
neurophysical topographical layer corresponding to experience. A yogi can use neurocognitive science to
help him/her understand the isomorphic physical nature of alertness, attachment, attention, identification
and concentration, memory, and intelligence, the very ingredients of karma. The yogi then can use these
psychoneural homeomorphic GIS map in hopes to be freed from the mighty grip of living more
karmically reflexive, reactive, impulsive, compulsive, spaced out, ignorant, morally corrupt, and foolish,
in hopes of being truthful, real and good --- to un-deform the deformations and reform with more
integrity.

The Neurocognition of Awareness

Awareness is a self-evident fact for a conscious being – I am aware. But I am not always aware;
and awareness has degrees of awareness. As a conscious creature, I can vouch for the fact of awareness.
Now, the question is, what exactly is awareness, and how does awarness come into being and how can
we, as yogis, come to know it’s essential nature. What are the minimal requirements necessary for
consciousness be considered conscious, and what are the minimal requirements for the neural substratum
that encourages this awareness to behold the world. These should be homeomorphic. In other words, the
experiential necessity for consciousness, is some formation of the necessary neural assemblage processes
that precipitate it. Awareness may influence the neural substratum, but the neural substratum is a causal
prerequisite for awareness. Does awareness exist beyond the neural substratum?

Bio-physics may be necessary for consciousness to exist in this body. I am not commenting on
how consciousness may exist in a non-embodied form or whether it can be directly transferred to another
embodiment. This study is on how a yogi can use this moment of opportunity in this body with this mind
to pursue this yogic path. The question, for now, is, what is the essential nature of embodied
consciousness? This is a metaphysical questions that people have wrestled with over the age of
sentiency. I do believe it is clear that awake human consciousness as we have come to appreciate it, is
very neurobiologically dependent. Buddha suggested we be prepared to recognize that even awareness
itself, is part of the aggregates, causally interdependent, and momentarily coalesced, identified, and if
one gets down to it, empty of essence. Evolve from and to star dust, awareness precipitates into and out
of existence.
The range of consciousness begins with being minimally aware within a conscious field that is
imbued with genetic potential. If embodied consciousness is causally dependent on the development of
the body, which indeed it is, then the body needs to be at a certain level of maturity to be able to be
aware. By the time an animal is born, it is already aware. Awareness begins in the womb, and probably
begins in the early, purely vegetatively reflexive phase of fetal/larval life. Before diving into the
embryological instant of when we are aware, let us continue to understand the qualities, parameters and
range of awareness. At some point we realize that we are aware, but we were, no doubt aware before we
realized it. Awareness begins as a passive witnessing to the exteroceptive and interoceptive stimuli that is
brought onto the field of awareness. Awareness is the knower of the field that allows the objects and
scenes to transform.
A field is a space that allows extension in the qualitative way of that which is being extended. A
field allows objects to occupy it and be transformed. These objects are the bounded and fuzzy qualitative
extensions. Objects are brought into awareness and can be re-represented in a plethora of forms. These
re-representations are the perceptions and conceptions and comprehensions that awareness is aware of.
Experientially for mature humans, awareness carries the sense that there is a subject who is aware and
there is a field of awareness with are objects to be aware of. There is also awareness with a sense of self-
awareness, an awareness that precedes this self-conception.
Certainly our awareness, my awareness, has a sense of self. Not even just the self-conceptions of
self, but an actual sense of origin from which “I” look. My experience shows me that some subjective
sense can bear witness to the screen of consciousness and influence the objects on that screen. I label that
source, “me” and attribute many qualities to “me”. The subject of awareness has tendencies to react and
induce change in certain ways. These are the field tendencies of awareness. Awareness is a vector field
that has a past and attempts to transform into the future. Awareness is not just a null state not being
influence by and influencing objects, but awareness is involved. Awareness is the origin of the field
potentials. These field potentials are based on the neural substratum and the memory imprint left from
pass experience on this substratum. Awareness has a neurocognitively transforming fields of alertness, a
sense of self, contextual orientation, identification, judgement, direction, intention, effort, qualia that are
dependent on brain activity.
Awareness has certain substantial qualitative potentials. Awareness can contact certain sensations
and monitor certain interoceptive field states. Awareness can induce an intentional change in some
objects that occupy the field of awareness and the body that embodies it. Awareness is the source point of
intention. It is the prime mover of creative transformation and can use cognitive processes available to it.
These cognitive processes may require awareness, and they may not. It is clear that many psychological
processes occur beyond the field of awareness. Indeed, most by far, of all cognition occurs in the
subconscious underworld. Awareness can influence these processes, but many of them are automated and
programmable. Many cognitive processes require the continual effort of awareness to train it to proceed
in predefined coordinated way. Awareness has the ability to build greater skill in the procedures that are
necessary for living. Though many animals may live minimally consciously, and the sensory input rather
directly triggers a motor response without conscious intervention. A creature might be aware and be able
to watch these processes going on. He may not be able to “know” their impact, meaning and value. But
he may be aware. There are neurological conditions that show the dependency of awareness on
biological functions as the access of awareness to being aware of something is no longer available.
Neglect syndromes, for example as we will discuss in the section on attention, do not allow objects to
become available to the very screen of consciousness. The point being, that objects need to be placed on
the screen somehow, for awareness to be aware. Even awareness needs to be put on the screen. The
brain networks place objects on the screen. Awareness weaves them into experience.
Even if objects are available to the screen, awareness must at least minimally attend to the object
to be aware of it. There is unconscious memory that occurs with sensation and can potentially be
retrieved onto the screen of consciousness. But at that moment, awareness needs attend to that object, to
be more that unconsciously subliminally aware. That object must be able to be maintained somehow on
the screen and awareness must be able to contact it. These points are not trivial, but very important. An
object needs a persisting memory trace to maintain it beyond the moment of sensation and attention
amplifies the qualities for awareness. This trace of memory is needed to allow a sensation to turn into a
perception and especially conception and comprehension.
The screen of consciousness acts as a working memory, as a “global workspace”, a “sketchpad”,
as it is now popularly called. The screen of consciousness can hold an image beyond the moment of its
sensory capture. There is a retinal lingering, and a very short term sensory-based memory trace lingering
that can occur. For more than this to occur, attention is often necessary. The more attention, that is, the
more awareness is focused onto the object, the more an object lingers. The more desirable that object, the
more persistent the memory trace and the more likely the object to return to the field of awareness; the
more intensely an attended object is consciously emotionally and cognitively processed, the more likely
the object will leave a stronger memory trace. These experiential circumstances all have psychoneural
homeomorphic correlates.
The field of awareness is a dynamical system that is the sum of the state spaces of the objects
transforming within its field. Awareness is the momentary synchronistic binding of these subfields,
assembling into the field of awareness. The conditional aspects of these state spaces follow a partially
deterministic, partially stochastic and partly volitional, with the pendulum swinging towards the
deterministic. The creative aspects of awareness swings the state space towards a volitional
determination, which is more non-linear. The implications is such that it makes it had to predict
awareness that entertains state spaces that are creatively inputted. We can however describe and model
the behavior of the state space.
 A state space is a set of parameters that describe a system. The system we are discussing here is
awareness, that is, the field of awareness and the objects transforming. The parameters are the inputs
onto the field of awareness, their transformations and outputs. A dynamical system can be described by
defining the state space, the time-space event, and rules for evolution and the consequences of the
transformation. The state space is the collection of vector coordinates of the parameters. These inputs
onto the field of awareness include sensations, perceptions, conceptions, and comprehensions. The rules
of transformation can be deterministic, stochastic, volitional, and synchronistic. The output is the change
in the state space of awareness. Yogis study state spaces, transformations and consequences on the field
of awareness through introspection. Science can study these by teasing out objective correlates of
changing state spaces on fMRIs, PET scans and EEGs. These state space changes correlate with
functional activity of the brain’s state space. We can watch the neurocognitive processes fluctuating in
sync with awareness.

Awareness is a state variable controller that can modify the state space. It uses a variety of
techniques to modify objects and phase states. The state space is presented to awareness, but awareness
can point the senses or mind to pay closer attention or ignore the input. Sometimes the input is too
impinging to be avoided or too trivial to be appreciated. Awareness seems inevitably attached to the
field of awareness, even though any of the sub-fields can be quieted. Awareness itself, alertness,
intelligence, insight, can be asleep, in coma, drugged, dead, spaced out, distracted, but the manifold we
are discussing here is not the system of “Non-awareness”, but the system of awareness.

Awareness is a Hausdorf space with a boundary of inclusiveness that defines awareness to the
conscious one. The boundary may be nebulous, but we know when and to what we are aware of most of
the time, -- at least we think we do. Awareness is self-evident, but the qualities of awareness are not so
self-evident. The qualities of luminosity, sentiency, fulfillment are used by awareness to attend to the
subfields of the system of awareness, which includes awareness and the fields of awareness, their objects
and transformations. The yogi learns how to discriminate the field from the knower of the field, and to
tune the qualities of awareness towards greater luminosity, sentiency and fulfillment. And the yogi also
learns how to regulate the phase spaces towards equlibrium.

Information comes onto the field of awareness for a variety of reasons. Often, the sailor don’t
want to notify the captain about the conditions of the ship or sea unless they change from their phase
state equilibrium. A phase portrait is a state space of a particular parameter over time. Phase states can
be stable or unstable with degrees of each. A phase portrait describes those states evolving over time.
The sum of the particular state spaces at a particular moment in time is correlated strongly with the over-
state of the system.

Awareness judges the phase states and phase portraits of both the particular parameters that reach
consciousness, and the gestalt of the system itself. The awareness is the phase state controller that
inpects the state at the moment and compares it to past states. And it also compares the present state with
the context of the events leading up to and including the present and judges the rate of change and the
amount of change over time. There is an automated aspect of phase state regulation beyond awareness,
but awareness does have some ability to modify the current and potentially future state. Awareness is
like a PID controller.

A Proportional-integral-derivative PID controller determines an error value from comparing a

measured parameter to a state space set-point for that vector. “Proportional” value is a measure of the
process variable compared to the set-point value at the current moment; “Integral” value is a measured
process variable that compares the current error to a sum of previously measured values over an integral
of time; The integral term is proportional to the both the amount of the error and the duration of the
error. “Derivative” value is the rate at which the process variable value is changing. If the magnitude of
that rate change is high, more dampening of the control will occur. If the rate is changing slowly, then a
more gentle control. These are then all taken into consideration in certain degrees and then applied. The
effect is an intended effort to readjust the state space in certain way or leave it alone. The whole point is
to increase the stable equilibrium of the system.

Awareness gets skilled at evaluating state parameters like the PID controller. Awareness doesn’t
usually measure parameters like a machine might; But awareness is sensitive like a harmonic resonator,
recognizing objects, seeing how they are evolving and transforming, and especially in trying to maintain
an stable equilibrium. The brain itself is a network of harmonic resonators that compare state space
changes. Essentially, awareness is constantly in a control loop readjusting the control parameters like a
comparator, with an object’s, identification, meaning, value and utility and effect of the equilibrium of
the state of awareness. The state spaces are created by the network of brain centers that co-resonate upon
the assemblage of a binded object or transformation.

The brain uses lower frequency waves as carrier waves for higher frequency waves that further
identify the class characteristics. The brain itself uses comparating resonance to identify the binded
experience of an object. The similarity and differences of the object characteristics are encoded by the
thalamus as a higher frequency wave fingerprinted onto the lower frequencies. There are many temporal
dimensions that the brain uses to communicate information. Some are conductive throughthe nerve
channels, some are wave pattern encodements that stimulate brain memory centers to co-resonate and
identify the object. Awareness uses attention to amplify the binding potential of objects in its field.
Attention is the both the selective sorting of awareness of similarities and differences, but also the
direction of the field of awareness itself. Attention is the spotlight and inducer and sorter of the
assemblage. Awareness induces the neurocognitive fields to precipitate through attention.

Awareness becomes identified with the network of conscious assemblage points that congeal
around state space parameters (objects). Which parameters awareness chooses to attend to at that
moment, how awareness places the “set-points” and how awareness wobbles in and out of harmonic
equilibrium as a whole determines much about that person. We can watch these assemblage points
transform on a fMRI creating an objective functional correlate of the movements on the field of
awareness. Since the fMRI and other imaging studies will measure both conscious and unconscious
activity, the difference between these two will need to be teased out.

Interestingly enough, conscious activity is correlated with a certain degree of harmonic

synchronicity of activity between certain brain regions. Awareness is correlated with a degree of
harmonic coherency between brain wave transmitted between the thalamo-cortico-thalamic areas.
Awareness, it seems objectively, rides on the electromagnetic field changes amongst the brain networks.
The fields of awareness are correlated with the electromagnetic fields binding into existance. Neural
synchrony is used by the brain all over, no reason why the field of consciousness itself is not correlated
by the electromagnetic fields of the brain. Studies with sleep, anesthesia, and vegetative states and
death, seem to show that what we appreciate as awareness is correlated with activity in at least the
thalamus reverberating with parts of the cortex and back again.

By studying the functioning patterns of brain activity, we can see that a neural event precedes the
event of awareness. Awareness takes time to occur and occurs after the event that occurs. Perception
often occurs as late as 300-500ms post-stimuli depending of course, on the stimulus, __ ms for typical
visual stimuli, __ ms for auditory stimuli and__ ms for proprioceptive stimuli. The temporal preceeding
of a physical event and the awareness of that event means that our awareness is a neural analog of the
event and not the awareness of the actual event. Although our experience seems as if it is a continuous
flow , it is likely to be inputs of information parsed into approximately 80ms discrete epochs. That is a
rate of approximately 12.5 frames per second; far slower than the typical 30 frames per second on the old
fashion movies.
In other words, our awareness has temporal resolution limits on its ability to discriminate one
moment to the next. What appears as a moment is actual a series of processed epochs of binded parallel
events, recreated into our experience of flowing moments. The experience of the perception seems so
real that we suspend our disbelief that it is only a recreation of the event. The drama is believed to be as
it is presented to us, as we perceive it, as we conceive it, and especially comprehend it. But the drama of
our experience is the result of a big production, a big neurophysical production.
Let focus in on the portal of the assemblage point, by exploring the psychoneural difference in
being aware and not being aware. Awareness needs a certain amount of alertness to be considered aware.
There are degrees of alertness. There is deep sleep, dream sleep, semi-conscious, drowsy, awake, alert,
vigilant, and hypervigilant. Awareness has luminosity, sentiency and functional ability. There is the
normal state of consciousness, and there are altered states. Awareness may be minimal, stable, unstable,
peaceful, disturbed, sentient, non-sentient, oblivious, distracted, fluctuating, attentive. Awareness can be
focused on objects or not. There are levels of maturity and insight to awareness; Awareness can be
intelligence or ignorant, wise or foolish. Awareness has both state qualities and relationship with objects
that occupy the field and disturb the state.
Coma is the name of the state of being alive, but showing no evidence of any awareness and
being un-arousable and non-responsive. There are many causes of coma, but needless to say, it is the
most tragic event for a creature, except death. There is no driver of the vehicle and the vehicle is
maintained on solely automated functions. The ability to breath is the most minimal necessity for
awareness. Loss of the respiratory function is the critical event to forever change the nature of that
embodied awareness. Oxygen, as the combustor of the vital nectar of conscious life, brings brightness
and clarity and normal functional ability to the field of awareness. There are no confirmed scientifically
witnesses events that awareness can exist with the proper functioning of the brain. A coma can occur and
the person is not aware, alert, arousable or function; the being shows no signs of sentiency, has no
memory of events occurring during the coma period. Learning is not possible.
A person in a vegetative state also does not respond to external stimuli in a meaningful way. But
they are somewhat arousable. They can show minimal response to a provocation, like eye opening, and
they can orient reflexively towards some sensory stimuli. These folks have brainstem and spinal reflexes
intact, unlike some poor friends in coma. Often the brainstem, hypothalamus and basal forebrain remain
working. The cortex of the brain is severely depressed in both cases of coma and persistent vegetative
state. If the thalamus is severely disrupted then the person remains in an unconscious, non-aware state.
The thalamus and the cortex are both essential for awareness.
A person can also be in a minimally conscious state. This is a broad range of conditions where a
person remains able to have slightly more than just autonomic functioning and vegetative responses, yet
still obscured from being conscious and have no functional communicative intention. They are not of
clear mind and wit, and have no signs of executive functioning, alertness, or signs of being aware. These
patients, as well as those in persistent vegetative state have some sort of minimal sleep-awake cycle,
whereas those in coma can loose any evidence of normal sleep cycling as evidenced by sleep EEG.
The tracking of eye movements are amongst the first signs of regaining consciousness and an
obvious sign of impaired consciousness. Impaired states of awareness can also include confusion, stupor,
obtundation, delirium, dementia and these retain eye tracking abilities. Eye tracking is a most
fundamental control point of awareness with the field. As we will see, higher order cognitive processes
use similar brain substratum process as a congruent lower system. Internal visual imagery uses the same
tracking and memory system as the eye-brain system does. The same with internal imagery/memories of
sound with ear-brain pathways and proprioception with body-brain circuits. The higher order process are
dependent on the lower order neural pathways for their basis.
This becomes important for the yogi as a point of control. One very important yogic technique is
to use the quieting of the tongue and closed eyes to begin the meditative process of separating ones
awareness from the internal dialogue and movie respectively. It is clear on introspection and on
measuring with lab equipment, that when we talk to ourselves, our tongue-brain connection is activated.
Our eyes move when we watch the internal images appear solely on the screen of our mind. By
consciously inhibiting our own electrical drive to the tongue and eye brain systems, a yogi can quiet the
thought waves of the mind. Things are a lot quieter and less distracting without the internal dialog and
movie playing. This technique is very valuable.
Likewise it is possible to use the respiratory function to enhance the level of awareness.
Breathing exercises, purposeful manipulation of respiratory function and height alertness, as can posture
and attitude. Proper meditation increases the level of alertness, clarity, awakeness, steadiness, profundity
to awareness. Meditation is the art of tuning the psychoneural functions to their maximal resonance onto
their deepest fulfillment. This is not the section on mediation, but the point is to say that understanding
how awareness dysfunctions, lends us great insight into the excellent functioning of awareness. The yogi
seeks to keep the psychoneurology of awareness in squeaky clean condition and to maximize the way of
awareness that is truer, deeper, and more fulfilling.
For the car-driver this means cleaning of the windshield if it is muddied. For a yogi, one studies
ways to keep the screen of awareness clean from murkiness. To do this, it is useful to study the way of
the murk and the effective techniques to use the wipers to clean the way for the driver to see clearly.
Awareness, by its nature and level of maturity, has a certain degree of resolution, luminosity, and
insightability. And awareness has a certain degree of fogginess, unclarity, poor focus, dullness,
disturbability, ignorance, negative, untrue bias. Yoga is the disciplined path of refining and transforming
our awareness into its maximal functioning and highest state. There is a great inertia to that happening.
Many events need to unfold for a being to take secure journey on the yogic path. The list of great
hindrances, distractions and excuses from profoundly manifesting the yogic path is seemingly infinite;
Nonetheless, the nature of our sentiency is to proceed towards a better way until we can’t any more. The
path of yoga is inevitable for a sentient creature for all creatures appreciate their sentiency and wish they
had more of it.
Yogis tend and cultivate the state of awareness. Intellectuals cultivate the contents and processes
of awareness; artists use the creative insight from awareness; Sportsman use the keenness and agility of
awareness to control the body. The processes and content that occupy the field of awareness are different
from that field. The core of awareness, the act of being aware, relies on our biophysical substratum; The
content that moves and interacts with the field of consciousness also rely on the substratum. Yoga seeks
to differentiate the field, from the knower of the field and thus resonate from its own finest nature.
The objects occupying the field contaminate the field, so to speak, with the immediate illusion
that the field, as perceived is real and the objects on that field are part of awareness. We “own” those
objects because we perceived them , conceived them, comprehended, them , used them, and convinced
others and ourselves as such. And we can remember them, recreate them, mentally and even physically
manipulate them, proving our “grasp” on those objects. They are part of the field of awareness itself. Yet,
the field of awareness is itself an object of awareness. Not that we are self-reflective, that is another
issue, but that the field of awareness is different from the knower of the field. The field itself is an object.
The field is a screen, so to speak, that allow the movie to play. Awareness is the contact of sentiency with
that field. The field is the object of the psychoneural assemblage point; Awareness is the assembly of the
field into meaning, value, coherence, but is not the field itself. It is the very pulling together of the field.
Let’s look into the biophysics of this assembly.
Perceptual awareness has many sensory inputs into the body. There are visual, auditory,
vestibular, proprioceptive, tactile stimuli on the screen of consciousness. Yet we are aware of only a
filtered set of perceptions already preprocessed upon on awareness. Our awareness, then can induce
further comprehension of that stimuli. We also have our interoceptions, our imagings, ideas, internal
dialogue, memories, creations. These are spewing forth onto our screen with and without our permission.
How do they get there? How are the objects identified, associations made; How is this global workspace,
the theatre of conscious created by the brain?
The ultimate answers to these questions are beyond my ability to truly grasp. How exactly does
the brain do it, is, I believe, still beyond humanity’s grasp. There is still a lot we are coming to know
about how the brain does it. And what we know even know, is very valuable for the yogi. We’ve come a
long way from believing the seat of the soul is in the heart. Although awareness can affect the heart,
consciousness as we know it is derived from the great interaction between parts of the brain, especially
between the thalamus and cortex of the brain.
The thalamus is part of the diencephalon and is connected to the entire lower layers of the cortex
and receives recipient neurons from there and most other parts of the brain. Between its many nuclei, the
thalamus receives input from every part of the brain. And the intrathalamic nuclei are all connected. It is
hypothesisized that the brainstem-thalamocortical axis helps support the state, but not the contents of
consciousness. The midbrain, medulla, and pons all support autonomic and the vital life supporting
functions of the body-mind. The thalamus is a primary filtration system that can activate many other
areas of the body including the cortex. It has been thought of in the past as the reptilian brain, but this is
a way understatement, at least for the human thalamus. The thalamus does gate incoming sensory
information through the basal ganglion and cortex and it is intimately involved with the selective
attentional system.
The intrathalamic nuclei of the thalamus, the centromedian and parafascicular nuclei in
particular, are most sensitive to abolishing awareness with a lesion. Bilateral damage here leads to death,
coma, and other unforgivable impairments of consciousness. Outcome from a persistent vegetative state
is correlated with the extent of damage to these intrathalamic nuclei. These nuclei are at minimally
necessary for awareness to access and transform the screen of awareness. Global integration of cortical
activity requires the midbrain and below for basic awake and alert functions and it requires an intact
thalamic-basal ganglion-cortex-intracortical and thalamic circuit. Humans have reptilian functions, as
well as higher subcortical and cortical functions that add their specific glamour sheen to the objects at
hand. And these second order, more human cognitive functions, are enlived on the basic schema of the
lower first-order functions.
In reptiles, it is mostly to orient the eyes and head and attack/avoidance, ignore response and to
link the sensory input with the fundamentals of non-represenational learning. Even reptiles can learn
procedures and what and how to do certain things. We do to. We learn automatically all the time. We
have automated behaviors. This is primarily related to our thalamic and basal ganglion network. These
tie in with the limbic centers and reflexive motor-sensory systems. The limbic system adds fuels to the
fire and helps further imprint the memory of an experience in a qualitative representational way. The
human cortex allows further processing of the immediate stimulus beyond a reflexive paired response
sequencing of the thalamic basal ganglia circuits. The cortex allows beyond recognition to identification,
to representationally consider abstractly response possibilities, and initiate and refocus control patterns
according to an executive control.
The cortex is necessary for human executive control as we know it. Reptiles have some sort of
recognition, react or not ability that is somewhat suggest of being more that simply purely reflexive. The
thalamus brings awakeness, alertness, filtering, direction, refiltering and redirection. That’s a lot to bring
to the table. The cortex brings a finer discrimination and association and implication and a larger
repertoire of responses. The cortex is necessary for working memory, image, sound, tactile, word
recognition and memory storage of episodic autobiographical memory, association between memories
and representations, comprehension of the significance of those associations and the tying back into the
commander in chief of executive operations. The cortex considers, and reconsiders, imagines, creates a
virtual field of images, sounds and feelings. Our cortex is the real experiential theatre of our dreams,
imaginations, thoughts.
The thalamus is the arousal thermostat for areas of the cortex and the symphonic coordinated of
both the cerebellum and the cortex. The thalamus is the home of the core consciousness of being awake
and alert and is the final point of executive control, beyond even the cortex. Awareness probably
originates in the thalamus and is dependent on it for luminosity and clarity and resolution, direction and
coordination. The most fundamental sense of being aware begins in the thalamus by the inducing of
energy to enlighten the more neocortex. The cortex is the illumination theatre as well as the processing
center for further refinement and cognitive opportunities for awareness. But awareness itself is probable
thalamically or subthalamically originated.
Consciousness can continue despite extensive cortical damage. Discrete bilateral lesions to
various subcortical structures always lead to loss of consciousness. Extensive and even select cortical
disruption can also lead to loss of consciousness, but these are far more “recoverable”. Especially
damage to the reticular activating system in the medulla, pons, and hypothalamus with projections
throughout the brain, leads to loss of awareness of embodied human. The reticular activating system
(RAS) enables the higher brain functions to come into arousal. Arousal begins here. The beginning of
attention, change of attention and the enablement of all higher thalamo-cortical functions begins here.
Neuromodulators like acetylcholine (ACH), noradrenaline, serotonin, histamine, orexin/hypcretin.
Specifically, increased levels of ACH in the cholinergic nuclei of the pons-midbrain junction is
correlated with wakefulness and their inactivity is associated with unconsciousness. Norepinephrine
from the locus ceruleus, serotonin from the Raphe junction and Orexin/Histamine from the
Tuberomammilary nuclei are all active and responsible for the awakeness of consciousness as we know.
These areas are vital enabling areas that provoke the thalamic nuclei associated with them to enlighten
our thalamo-cortico-thalamic oscillation patterns.
Core phenomenal consciousness is probably initiated by the pons, medulla and midbrain. These
circuits set the control point that instigates the assembly. Here the impulsive urges to reflexive respond or
inhibited or sublimate, and this id-source makes its noise to arousal. Primitive conditioned physical
reflexes long give way in the mature human adult. The thalamus, basal ganglia, cerebellum, cortex all
process this urge into human experience and they have different complex filtering roles that eventually
homeomorphize into our experience.
A leading theory of neuroconsciousness to date is that specific thalamo-cortico-thalamic
oscillation circuits are causally responsible for maintaining our experience and binding the many features
of experience into a global unity. Exteroceptive and interoceptive input influence these oscillatory
patterns. The input reflects onto the already oscillating thalamo-cortico-thalamic circuit. A scanning
wave from the thalamus hits the sensory input and this disturbs the oscillatory pattern. A recognized
object could be the synchronistic pattern between the cortically stored memory of that object. Different
oscillatory patterns exist for different brain processes and correspond to differing brain “states”, which
no doubt, correlate with experiential states. More complex stimuli are fractionated into the various
sensory and limbo-cortical correspondences which re-assembles the multimodal sensory and intrapsychic
fractions into a contextual meaning. Somehow it is all put online, so to speak, as the movie that we
experience.
A particular gamma wave oscillation is generated by the intralaminar nuclei of the thalamus
which is believed to scan the cortical circuits looking for synchrony. A particular object is perceived as
such because of the entrainment of this gamma frequency synchronizing with all the cortical memory
fields that resonate back appropriately. The resonation reflection patterns that make their way back,
similar to radar, help the thalamus to capture the meaning and value of the properties of the object and
scene by networking a complex connection of resonating fields. The thalamus especially ensures that the
visual signals from the eye and auditory signals from the ears are perceived as a bounded object in
temporal-spatial and value-meaning context.
 Consciousness as described above is not necessarily dependent on one point – like a homunculus
peering through a hole onto the world, but on an assembly of points like a great symphonic coherence.
This coherence is an integration of distributed synchronous oscillatory patterns. Non-random levels of
synchronicity help to identify local field potentials that represent an area worthy of attention or not.
Coherence of the local field potentials of brain sites with the object at hand, and encouraged by other
local field sites with co-encouraging synchronicity, lends a binding coherent into an assembly of a
unified image. Experience does remain in a state of nothingness, even when objects don’t much entertain
it. The system uses a coincidence detection system , a qualitative comparator system, that uses the
gamma vibe carried on a lower frequency alpha or theta vibe, to back communicate concurrence with
meaning and value and implication or not. Networks of neural circuitry connect the far reaches of the
brain’s event processing factories and encourages a coherent experience through synchronizing gamma
waves.
Normal awake human awareness is maintained in a ground state of alertness and awakeness and
on automatic functioning processing information, naturally scanning, looking, watching listening and
most of this does not cross the threshold into consciousness. Cell assemblies unite across the brain to co-
create the experience on the screen of consciousness. These synchronized and desynchronized neuronal
assemblies are homeomorphic with the experience of the objects and events on that field. It is this
homeomorphic field of the assemblage point that is created as the screen of consciousness. Images,
sounds, etc, make their mischief here and find some sort of coherent meaning and value.
The thalamic and subthalamic nuclei can be thought as the light source – the illuminating
awakening source-- for sentient consciousness, like a projector needs the light bulb – it gives luminosity
potential to the screen of consciousness in the cortex. The screen/stage of the film itself is a result of the
corticothalmic reverberation. The cortex, basal ganglia and limbic system coordinate with the thalamus
like the director, editor and screen writer do the producer. The entire project is dependent fundamentally
on the kind enabling of the thalamus to coordinate the manifestation of the show. The basal ganglion and
cerebellum fine-tune and coordinate the input and output, while the limbic system adds emotional charge
to the input, cortex and little more meaning and value. Awareness is the experiential riding of the
synchronistic binded wave of here-nowness as the reticular-activating system of the midbrain gives
sentiency potential to the thalamo-cortical coherence ensembles.
The above begins to describe the immense complexity of describing even the most fundamental
patterns of functional psychoneural circuits, the pattern of awareness itself. Much will follow on the
details of the coordination of the general state of awareness, the contents occupying awareness, and how
and why awareness manipulates these objects. Memory, attention, thoughts, dreams, emotions and
moods, and so much more have their material cause in the functional interaction of brain circuits. We
will focus on the predominant circuits requiring yogic mastery. These neurocognitive circuits represent
the field of play for the yogi as they are the causes of the fluctuations of the mindstuff.
Yoga is the clarifying of the unwholesome fluctuations of the mindstuff, so that the state of
awareness can remain clear despite the objects it encounters. This allows the fundamental entrainment
vibe generated to remain as accurately reflective as possible as it contacts objects. Of course the yogi still
uses and entrains the cognitive functions. The yogi has sensations, thoughts feelings; These are
biogenetico-karmically generated by the embodiment. The disturbance tendency, the attachment
potential, the illusory and delusory tendencies of the psychoneural being can be minimized by the skill
control of yoga. Yoga is the path of this control, the path of not being moved disruptively by impulsion
or compulsion, but harmoniously bringing wise conscious intention preconditioned into the very field
tendencies. Yoga rides on these neural circuits, because the waves of consciousness rides these. The yoga
cultivates the sword of truthful insight into the very field potentials of awareness itself.
A soccer player strengthens their body and encourages their physical agility and coordination.
They practice handling and passing and kicking the ball. The learn how the ball works, how they work,
how the world and others work, and fine-tunes the coordinated event of playing soccer with the intent to
win by getting and preventing goals. It is critical for a soccer player to learn how to manipulate the ball
intentionally. This is a psychoneural event as is the case of the yogi who is skillfully working with not a
soccer ball, but with all objects as the enter onto the field of awareness. Competition and winning is not
at stake, no indeed, a far greater aware awaits the yogi- enlightment, Samadhi, kensho, satori nirvana.
The yogi has a neurocognitive field to do its work, the work of becoming freedom from suffering and
training all sentient creatures to become successful as well. A better analogy is might be the soldier who
must cross potentially hostile and distracting territory, but the mission lies at hand. He must get the other
side by traversing this terrain. The neurocognitive topography is the terrain yogi must cross, indeed,
thrive on. Let’s further study the neural topography as a psychoneural homeomorphic aide to map the
terrain and conditions of the neurocognitive field potentials and the objects and scenes that utilize this
terrain. So many yogis get lost in this jungle.

The Topography of the Psychoneural Systems

The neuroconsciousness system is amongst the most complex of processes that we, as humans,
have encountered. The human brain is the most complicated object that we know of. The minimal
necessity of the causal chain of events necessary to manifest this system is so vastly complicated that it is
currently way beyond human comprehension to fully understand how it all works. This has never
stopped us before. Complexity requires a complex comprehension. And there are many questions we do
not understand about these processes. We can however, witness, study, conceive and model these process
to help us to better comprehend the complexity.
Every person is embodied with a network of systems that are intimately connected. Matter and
energy somehow congeals into these cellular processes that can communicate and influence each other
over the vast distances of the body. The cell is the basis of life as we know it, and contains within it the
secret of life. Today, this is common knowledge, but most people have no clue about intra and inter-
cellular processed and how the run the factory of life. To explain how the body creates consciousness
from matter, a lot of prerequisite explaining needs to happen. Until one has the prerequisites, then we can
begin to weave the more sophisticated patterns that is involved in manifesting consciousness. What level
of prerequisite will I presume?
By the time the person who reads this, reads this, much of the details of the science may have
been explained in more detail. You may be reading this moments after I wrote this or many years, I don’t
know who you are, or the level of understanding that you, as the comprehender, are capable. Since this is
a writing on the yogic implications of neurocognition, I will assume a fundamental understanding about
intracellular processes and the genetic cascading that creates and repairs the cells. I will assume a basic
sense of anatomy and a conviction that both yoga and science is important.
Science is a cultural system that sorts out fact from fiction and helps us to model the world we
experience. Yoga is a way of life a person chooses, dedicated to the disciplining of the field of awareness
and how it deals with the objects that enter it. If done with integrity, both are worthy. The alternate to
both does not seem as worthy. Superstition has caused a great deal of pain to the peoples of this world.
Science helps to safeguard us from the manipulatory and obsessive power of superstition. An
uncontrolled mind is the source of most of our grief; yoga is the path of control, of moving with wisdom
to more quality and meaning, for one and for all. For some reason, many have thought that yoga and
science are mutually exclusive. On the contrary, they are mutually inclusive.
And so what level of assumed knowledge of basic science and yogic skill shall I proceed. Should
I assume you are a neuroscientist, a sadhu, both, neither ? I will not start from the beginning, but assume
that the reader can learn much more detail by studying up and can gain more skill my putting the
knowledge to use. I will start with the neuron and work forward, assuming that you are a yogi, not
necessarily a neuroscientist. I recommend using supplementary images that further represent the
networks. Comprehension comes by making the connections. This treatise is not designed to be a very
beginners work, rather a more intermediate text from both a science and yoga standpoint – a text to
bridge where you are at right now, to where you could be if you truly comprehended the information
presented. Realising of course, this is just information presented, one has to take it into their life and use
it as a guide on the path.
Thus the reason for a topography of the psychoneural system. The landscape can be viewed
macroscopically and microscopically and it has many layers of information transforming on its
everchanging theatre. There are both functional neural and cognitive networks. These are accessible to
the yogi, like a traveler would come to know the highways. For now, we will focus on the “highways”,
that is, the nodes and paths that connect them, fulfilling a communicative function. Information is
passed. A yogi uses discriminatory introspection to see if the cognitive and neural topography are
homeomorphic.
Take a GIS map. It layers all this information over the topography, telling us potentially that the
information for this space may be such and such for the relative altitude, landscape characteristics,
human population density, soil characteristics, foliage, wind, temperature, humidity, or even historical
battles fought there, religious beliefs of the population, etc, etc… Information is layered on the map,
using the topography of the landscape as the fundamental isomorphic field shape and characteristics.
Experience uses this same technique of layering information onto its fundamental psychoneural field.
The field of awareness is itself the fundamental field, experientially, subjectively, yogically. The neural
fields are the fundamental fields for the neuroscientist, scientifically, objectively. A psychoneural map
objectively can be formed by organizing the topography around a neuroanatomical model of the brain. I
can show you a map of the anatomy of the brain in various resolutions and then overlay various values,
nodes and functional connections describing the causal correlates of the experience.
Or can use the functional psychoneural maps to guide us through the intrapsychic terrain. A yogi
can and should deliberately come to know and how contact/control their various parts of their cortex, the
basal ganglia and limbic system, the thalamus, the hypothalamus, the medulla, the peripheral and
autonomic nervous systems, just as they should their thoughts, emotions and behavior. We all know and
manipulate these internal neurological structures and yet a yogi seeks mastery, mastery of the field of
awareness itself, and how it behaves with the objects and transformations at its access. We can move our
arm and we does this by consciously accessing the neurology involved to do so. We can consciously
access and manipulate many neurocognitive fields, even a single neuron. We have conscious resolution
on our skin to finer than a pin and we have many millions of these areas. A yogi accesses these fields to
become released from suffering, to be free from their burden, to create a better way.
We have conscious access to influencing our own metabolic functions, endocrine functions,
intellectual and emotional functions. The yogi learns techniques to cultivate these functions to support
the path of insight, peace and lack of wanting. We constantly initiate intrapsychic cascades that have
severe neuroendocrine consequences. This also means that we can initiate cascade that have wonderful
neuroendocrine consequences. Most of the techniques of yoga does just this.
A modernization of a traditional yogic model of psychoneural topography is based on the nadis
and the chakras. The nadis are channels in the body that awareness travels upon. The nadis are the
intrapsychic counterparts of the neural field/brain topography. The chakras are main nodes of brighter
and more available consciousness in the body that also carries with it greater responsibility. These
chakric nodes are each tied in with a neuroendocrine cascade with potentially severe karmic
consequences. I will not review the traditional yogic model of this (I refer to Bailey, Alice, Esoteric
Healing) because when these ideas where developed, their knowledge of anatomy and physiology was
poor; Yogic maps were like the pre-Columbian maps of the globe, very incomplete. Now we have a far
greater insight into the inner workings and structural substratum for our experience. I will present an
upgraded psychoneural topography for yoga based on our modern conceptions, since this allows us even
finer control over the details it has to offer.
The miracle of the whole story is the cell. No cell, no life, no consciousness, no nothing as we
know it. The cell packs within it a set of instructions and a factory for carrying out those instructions.
Cells have become very specialized and are capable of performing all kinds of specific functions. In
general, human cells have a cell membrane with a gooey cytoplasmic fluid, cell organelles and a lot of
activity going on inside. The nucleus contains the set of instructions encoded in the DNA genetic
material stored within. This genetic material allows the cell to create proteins which are the building
blocks for all the other magic. Also in the cell is a powerhouse called the mitochondria that is able to
capture the energy released from the combustion of glucose and store it in the form of ATP. ATP is the
main currency of energy used by cells to get the job done. Cellular processes are able to use the energy
release from dephosphorylating ATP to ADP to perform very complex tasks. These depend on the type of
cell, where it is, and what it is asked to do.
The mitochondria it turns out is the evolutionary remnant of a bacteria that was engulfed into a
cell and continued to survive until this day. The mitochondria have their own DNA which is only passed
down from the mother. The ovum of the mother contains the mitochondria of the newborn. The sperm
mitochondria do not make it into the ovum and are not replicated. Thus we have only our mothers
mitochondrial DNA. This allows us to track similarities in our mothers throughout our past. The
mitochondria is an amazing intracellular organelle and is the very source of our Qi.
Qi is a Chinese word that has correspondence in other languages including, prana, from Sanskrit,
Ki from Japanese, “vital energy” from early occultist literature. I will mean by Qi, energy as experienced
on the screen of awareness. Qi is the difference between life and no life, between awareness and no
awareness, existing and not existing. Qi is the cause of change in the screen of awareness. This is an
important meaning for a yogi because we experience Qi, we use Qi, we can be overwhelmed and
underwhelmed by Qi. Qi is the currency that a yogi uses, like the cell uses ATP. Qi is the experiential
psychoneural homeomorphism of that which energises change.
We experience Qi, nerves have nerve energy, Qi is the experience of the result of the nerve
energy. The two are homeomorphic, one just morphed into the other. Imagine having a box with wires
attach from it. One has no idea what the box is or what it does; this is similar to the ancient ones with our
brain and nervous system. Until one plugs a monitor onto the box and onto the screen and suddenly a
movie plays with sounds and drama and action, one does not see the causal connection between the box
and the movie.
Now imagine that we had never seen the box, but only a monitor with a wire coming out and a
keyboard. Now we follow the wire and find out it is attached to a box. Immediate we theorize that the
box contains within it the brains behind the screen. Imagine trying to figure out what all those parts
inside are for and why they were all there and how they all worked to create the movie. Imagine if we
didn’t know about electronics. We could still enjoy the movie, but if we wanted to fix the broken part or
reprogram the script for the actors on the screen. The brain and nervous system is way more complicated
than our computer and tv. We can still enjoy the movie, but for those of us trying to repair and reprogram
them, it is best to understand the nature of the underworkings.
In this analogy, Qi is the movements of the objects on the screen. Ultimately, this movement of
pixels on the screen is homeomorphic with an electrical phenomenon and programmed pathway
networked in the box. The monitor screen is like experience, it is the end stage of a biological computer
called the brain, which process neural information and presents it to awareness. The monitor is the
assemblage point of the computer and the user, like our field of awareness is the assemblage point for the
brain and awareness. For the yogi, the screen of awareness, like the computer monitor is just pixels on
the screen. The drama they represent through those pixels may indeed seem extremely real, but they are
still merely pixels on the screen. The stories they tell are not reality and the movie is not real and true.
The yogi remains undisturbed despite the pixels on a screen. And just like the experts in Hollywood, our
brain does a great job convincing our awareness the pixels illuminated on the screen are real. How does
it do it?
The neuron is the cell that led the way for consciousness to become possible. The nerve cell, or
neuron as it is affectionately called, is a cell specialized for intracellular communication. Their
membranes are specialized for electrical and chemical signaling. Nerve cells also include neuroglia
which are supporting cells that aid in repairing a damaged area and preventing over-regeneration.
Neurons can generate electrical signals0020and propagate them over long distances carrying some sort
of information. This information is also communicated to receptive cell at synaptic junctions by
neurotransmitter release and reception. How the neuron does all this is amazing and a worthy study in a
moment. But for now ponder on the miracle that our consciousness comes into existence by and travels
on these nerve cells. No nerve cells, no consciousness! How does it do it??
Even single cell organisms like the paramecium produce action potentials similar to nerve cells.
An action potential is an all or nothing electro-ionic response that is generated by the change from
negative to positive in the transmembrane potential of the neuron. In the paramecium it is calcium ions
that are crossing the membrane. In human neuron, it is sodium and potassium ions that are crossing the
nerve cell membranes generating a propagation of a charge. Ions cross membranes because of an
electrochemical gradient that changes an electrical potential. This voltage gradient allows a charge to
flow.
In the neuronal membrane, a resting negative potential is created by a natural permeability of the
membrane to potassium ions, allowing a net efflux of these ions. This is facilitated by voltage dependent
membrane permeability from ion transporters which move certain ions against the gradient, and generate
a transmembrane concentration gradient; and ion transporter channels that can allow selective
permeability. When stimulated into an action potential, the neuron does this all or nothing response of
suddenly allowing more permeability to sodium to cross the membrane coming into the cell. This is
followed by a transient rise in potassium influx which repolarizes the neuronal membrane. The
membrane then returns to its negative resting potential. The electrical charge is propagated as the next
consecutive ion gates open and so on down the line, following the influx of sodium ions and the
repolarization back to the resting membrane.
Ions crossing membranes go way back cnidarians, like the Hydra had the earliest evidence of a
simple nervous sytem organized into nerve nets, propagating the action potential in all directions along
the net. These nets worked well for those with radial symmetry to swim in a coordinated motion and help
capture prey. The evolution to bilateral symmetry, allowed the specialization of nerve cells, cephalization
and a hierarchical organization to develop. Bilateral symmetry around the tube eventually segmented
with various body parts. Each part developed a local ganglia. The motor/sensory nerves to that segment
find origin or arrival through these ganglia. These were the earliest chakras.
As the major ganglia joined with the one above and below it, a central nerve trunk evolved. The
evolutionary trend was to develop a mouth and an anus. A cephalization of ganglia began to accumulate
around the mouth end. Eventually a hierarchical organization occurred in the nervous system, so that
now the vertebrate nervous system has subsystems to include the forebrain, midbrain, hindbrain and
spinal cord. The midbrain and hindbrain are called the brainstem. The hindbrain is concerned with
autonomic functions like respiratory and cardiac system and includes the pons, medulla and cerebellum;
The midbrain processes and coordinates motor and sensory functions and begins the phenomenological
awareness; it includes the superior and inferior colliculi, and the reticular formation. The forebrain, that
is, the cortex and thalamus, contributes the more executive functions and adds depth to our perceptions,
conceptions and comprehensions and motivates/inhibits or will. Lower level eye processing occurs in the
mid brain, while more sophisticated visual processing occurs in the cortex. The lower level is common
through reptiles who still didn’t have much of a forebrain. Mammals really exploited this forebrain, each
of us in our species specific ways. All the parts are important, especially the more “primitive” parts. The
forebrain, midbrain, hindbrain and spinal cord is considered to be the central nervous system. The
peripheral nervous systems are the motor/sensory system and the autonomic nervous system. The
Autonomic system is further divided up into the sympathetic and parasympathetic systems.
Some now we know that ionic movements across cell membranes can produce electrical signals
in these specialized cells called neurons. These electrical signals are used to communicate information
from outside the world into the body and onto the mind, and they are used to power the oscillatory
frequencies needed to empower the necessary circuits to be awake and alert and aware. The electrical
current is not the awareness, but like the computer monitor, no electricity, no pixels.
Bilateral creature became segmented. These segments carry with them an opportunity to further
evolve into a specialty segment. The human nervous system clearly reflects the segmentation and we
have many ganglia and segments that they serve. Nerves touch just about every nook in our body and
report locally and especially centrally of conditions and send out command accordingly. Nerves
communicate not just by being able to propagate a charge, but by tagging information into this
propagation.
Neural information, for example, is transmitted when a sensory receptor stimulates the
propagation of an action potential from this receptor to that spinal and brain processing center. There are
also many important intracellular primary and secondary molecular messengers and intercellular
electrical and chemical transmissions in the form of neurotransmitters. The effect of the signally is
entirely dependent on where it originated, where and how it was transmitted to, processed and enabling
to other neuronal assemblies, and actuated what specific effectors. We will not focus on the molecular
details of these processes because they are far more distant for a yogi to effect. A yogi can access the
functional pathway and effect a neural circuit without understanding the neurochemistry – although I
believe this is still very, very helpful in understanding the chemical links with our karma, ie the cascade
we can kick off through our intention.
The macroscopic psychoneural circuits are much more important for most of us and directly
available. Chemicals are qualitative intermediaries that further transmit information, and help create the
milieu of consciousness, tonal moods and flavors and feelings. We can experientially “taste” the effect of
neurochemicals and can learn to witness their influence on our screen of awareness. These chemical
cascades instigate cellular processes that kick up the dust to create the show. Certainly we can effectively
turn on a light with a light switch and use this light with understanding its real nature and how it was lit.
But I, as a prime mover can control this light and flick the switch. It is especially useful if I know what
and where the switch lights up. Likewise, the yogi seeks to control the effects of flicking the switch by
exploring the psychoneural circuitry. The yogi is careful not to confuse the light for that which it is
reflecting; and is especially careful of the glamourous sheen that comes as part of that reflection. A yogi
studies closely the perceptions, conceptions, comprehension, volitions that occupy the field and entice
the knower to suspend disbelieve and believe the drama. If it is an object, then it is not the subject for a
yogi.
Is the show actually a real occurrence? The pixels on the screen have real light emission. Is the
light experience on the screen of consciousness actually light? Do photons stir? Are the sounds we hear
in our head as we talk to ourselves actually sound-waves? I think not. The light and the sound and the
whole shebang is a grand illusion created by this electrochemical neuronal theatre. A yogi seeks to
understand exactly how we confuse the screen of consciousness for the knower of that screen and how
objects trick us into their appeal. For a yogi, studying neuroscience is like the pope studying the devil.
How exactly does the devil keep nonbelievers from believing and seeing the truth…? How does the
psychoneural field trick the yogi into believing the glamours it beholds? Why do we keep believing
maya’s grand illusion? Perhaps it is the nature of our field of conscious itself to believe in its reality.
Perhaps maya is weaved into the very fabric of our experience.
Luckily we have the ability to discriminate and this is our only hope. Is this an object, what is
the nature of this object, and do I need to move? In meditation, an object enters awareness. A solution
may be to ignore the object and not acknowledge it (don’t think of a pink elephant); it could be to pay
attention to it and become more enthralled; The solution could also be pay attention somewhere else.
What happens in the brain when we pay attention to certain objects, to others, to none? What does it
mean to grasp onto an object? To attach to it, to want it? Don’t want it? How does that disturb my field?
A yogi asks lots of questions because many answers require many other questions to be asked prior to the
full answer to the original. Questions do not rewords, but they ask for a discrimination. It is not the
question in words, but the discriminated answer that we seek. This need is usually a comprehension, an
insight, an understanding, not words.
A yogi might follow the Qi pathways as they travel in the body. These meridians as they are
called traditional oriental medicine, nadis in Sanskrit, are pathways of awareness. Qi travel
homeomorphic with neural pathways, but is not just the nerves. Consciousness travels way beyond the
main peripheral nerves paths in the arms and legs. They might include sensory input from the fascial
sheaths, the tendons, bones and ligaments, as well as the motor output into the effected muscle. Its all
just information, what we do with it, its up to us. Our consciousness can “watch” the qi travel and do its
thing. Consciousness can also send it. Imagination leads the Qi and the Qi leads the muscles, This is a
very old martial phrase. Yogis uses this idea to quiet the field and imagine peace. Should we move?
Back to nerves. Let’s give some examples of nerves and ponder how they tend to work and what kind of
information they pass. Different types of neurons have different resting membrains, indeed most
different types of cells maintain a sigiture resting membrane potential. Each cell membrane has a natural
level of ionic permeability. The membrane permeable ions create an equilibrium potential as some of
them are outside the membrane, some inside. This creates a natural gradient, if the ions where free to
pass in and out. The actual number of potassium ions, for example, needed to maintain the gradient, is
actually very small. Unequal amounts of ions are actively maintained across the membrane by ion
pumps. These pumps can actively transport ions against their gradient.
The Na-K (Sodium-Potassium) pump is amongst the best understood of these protein active
transporter pumps. This pump is stimulated when the intracellular concentration of Na increases and
works to allow Na to exit the cell and K to enter. All this is paid for by ATP fueling the pump. For every
two potassium ions allowed in, 3 sodium ions are let out. This electrogenically generates a
hyperpolarization due to this unequal transport of ions by this pump. The transmembrane potential
remains a few millivolts more electronegative than without the Na-K pump. Neurons also have calcium
and chloride pumps that function through their own unique mechanism.
 Programmed within the nucleus is DNA with the necessary programs that allows for the
production of the necessary protein subunits that are able to go through conformational changes that
open and close ion gates on the cell membrane or actively pump ions across gradients. The action
potential is generated not by a large influx and out flux of ions, but by the gradient of the distribution
across the membrane cause by a relative few ions flowing. The action potential itself is generated by the
rapid influx of Na ions soon followed by the more slugger out flow of potassium ions. This creates a
sudden change in the membrane potential.
Neurons by their nature carry a negative transmembrane potential relative to the ionic charge of
the extracellular fluid. Chloride ions and negatively charged protein molecules within the cell maintain
the negative charge. Sodium helps to maintain the relatively positive extracellular potential. A potential
means that there is some gradient encouraging a flow. Both electrical charges propagated on the
membrane and chemical neurotransmitters hitting receptors stimulate the opening and closing of specific
ionic gates that encourage the action potential. The channels in sensory neurons can even be stimulated
by the distortion of the membrane itself. The action potential initiates, that is, propagates, a series of
membrane permeability changes, that encourage the handing of the changing potential down the line.
Voltage gated sodium channels open producing the action potential. This transmembrane potential
difference travels down the axons in a feed-forward amplifying process instigating more and more ion
channels along the way. If sodium ions come rushing in, this depolarizes the neuron. If positive
potassium ions exit leaving the inside of the cell more negative the cell is hyperpolarized. The action
potential is propagated from the sum of the tiny local depolarizations and hyperpolarizations at the initial
segment of the axon reaching the critical threshold to activate the voltage controlled sodium channels,
propagating an action potential. The action potential arrives at the snaptic terminal end of the axon
releasing neurotransmitters into the synaptic cleft. This then triggers the local electrical changes in the
contacted neuron to stimulate ion channel opening.
Neurons are informations receivers and information transmitters. The electricity can be turned on
and off. The on and off can be pulsed at a variable frequency or amplitude. Neurons can receive
information from mechanoreceptors, thermoreceptors, pain or nocioreceptors, chemoreceptors and
photoreceptors. There are also examples or electrical receptors, electromagnetic receptors and magnetic
receptors. The stimuli enducing most of these, result in a graded depolarization potential. The
information is transduced from the receptor through the neuronal wiring to the information processors of
the more central nervous system. The information transduced must be converted from the
neurobiological information into a usable form by the end-product, which would be for our purposes, the
screen of consciousness.
A retinal cell can hyperpolarize from a little as one photon hitting it. The photons hitting the rod
and cone photoreceptors of the retina transduces this physical stimulus into electrochemical information
by eventually closing sodium channels that are usually open, initiating the hyperpolarization. The
membrane potential becoming more negative is unique amongst sensory type cells following a stimulus.
The other sensory cell receptors become more positive as we explained above.
There are chemoreceptors in the tongue and nose, but there are also important chemoreceptors in
the hypothalamus used to adjust low oxygen levels, low glucose, and blood pH. The carotid bodies and
aortic sinus have oxygen tension and pH receptors. Mechanoreceptors are transducers that convert a
physical force into an electrochemical signal. The human body makes use of mechanoreceptors for
touch, proprioception, pain, temperature and itch. Humans have the ability to perfom interpretations of
the complex spatiotemporal patterns of stimuli picked up by mechanoreceptors and translate these tactile
sensations into internal images and sounds.
Some people action naturally convert one sensory modality into another, hearing noises when
they see a sight, or seeing a sight when they feel something. This synesthesia is the conversion of one
transduced piece of information into some cross sensory modality. This is natural and normal and used
all the time as we see the word, when we hear it, or feel a feeling when we hear something. It is so
natural that we don’t even notice we are doing it. These are not the peripheral sensory receptors doing
the old switch, but this occurs in the brain. We know this because certain brain injuries cause this to
happen “inappropriately” or differently. The peripheral sensory system remains intact, but the brain
processing centers trigger the perception of another different sensory modality.
There are countless, experientially infinite, sensory sources within our body; and there are
experientially infinite objects they can touch. Our consciousness has access to these. Think of the
implication. These sensory receptors are available at the pleasure of our desire to use them. And humans
sure make use of them! Sensory stimulation and the feeling associated with it is amongst life’s greatest
pleasures. What would life be without the ability to receive any sensory stimulation?
Yet the skill of pratyahara is very important for the yogi. Pratyahara is the intentional withdrawl
of consciousness from sensory input. The yogi, through introspection and reconditioning, learns how to
divert the field of awareness away from both externally and internally originated sensory stimuli.
Pratyahara, like all of the yogic techniques, is an extension of opportunities available to the screen of
consciousness. Most of us know well, the neglecting of environmental sounds or sights because the mind
was so absorbed elsewhere. We might not even realize the tv was on in the room, when we are caught up
in the midst of an intense discussion.
One can to cognitive learn how to exclude sensory stimuli from entering the field. Of course,
they will anyway. But this skill is useful to minimize the distractions onto the mind. The mind itself
offers enough non-sensory distraction. The senses themselves are extremely overwhelming for the
novice and the focus of attention is quickly attracted orr repulsed by the pretty sights passing by, or the
pain mechanoceptors in your butt from sitting too long, or the rest of living….
This is why it is useful to find a minimally distracting place, to do minimally distracting things,
in a minimally disctracting way and posture, to be minimally distracted, just so we can begin to watch
and tame the mind, without all the distractions distracting us. It is hard to know a fundamental vibe when
there are so many other vibes influencing it. It is even quite challenging knowing our fundamental vibe
of awareness with even minimal distractions.
The somato-sensory system, the “great distractor” as it might be called for a yogi, enters our
awareness whether we like it or not. Knowing pratyahara is great for the pro’s, but for the more novice
the relentless sensory stimulation onto our awareness is way to enrapturing and real and worth pursuing
and avoiding. The yogi tries to neither pursue or avoid, but simply deal with the situation clearly for the
benefit for all. It is not the input that is the problem, but our being moved by the input, moved into the
attachment, the set up for tricky karma, believing the glamour, the debt we create by pursuing it. The
stress of it all, the angst, the inevitable payback, this is what the sensory system means for the yogi, the
years of being intrigued and disappointed by this sensory pursuit and the karmic repercussions. The
system is not to blame, but our giving in to the momentum.
To overcome the life-long tendency to become attached to the pursuit of sensory stimulation, a
yogi should study the mechanisms behind the drives that impulse the system. What exactly impulses a
creature to pursue or avoid an object on the screen of consciousness? How does that object get there, find
meaning and value, and tempt us into impulsive or compulsive action? For humans, many of the objects
on the screen of consciousness find their origin into our system through the sensory receptors. These
travel up from the receptors through neuron, to the processing centers. These processing re-map the input
into an experientially familiar topography. This recreated sensory mapping system is neurobiologically
based, and this is what is available to awareness, not the object itself.
A yogi studies the topography to look for gradients of temptation. This is weaved into our
perception. The experiential image is layered with our identification, representations, feelings, and all
those other biases, that skew the field to have a gradient of temptation. Glamour reflected off an object
(i.e. the sense of “I want it, don’t want it, do’t care..”) apparently curves the very gradient of the screen
of awareness, like a mass does to the gravitationally effected space. The perceived object bends the space
of awareness to bring the object closer or further away from our attention, and potential grasp.
Why does the astronomer need to know that the star bends the space near it? Because light
traveling through that space is curve in proportion to the gravitational field created by that star. The
nature of the light traveling through that space is altered from that skewed space. If we want to know the
true nature of that light passing through this space, then we must take into account the affect of the skew.
Likewise, we perceive objects skewed by the curving of experiential space. Part of the experiential skew
is created by the perceptual equipment itself; and much of the skew is from the filters of our intentional
attitude. A yogi seeks to differentiate each and minimize both. The goal of yoga is to see objects for what
they are, and to see ourselves as we are and want to be, and to become that way. The study of
neurocognition allows us insight into what exactly in our experience is due to the objects we encounter
and our skew upon contacting and transforming them, and our discipline to do something with that
information. We study the screen of awareness because this is the battlefield where the drama plays out.
Just like physical laws dictate our parameters of the game on the rest of the earth, they also dictate the
rules for our screen of consciousness, a homeomorph of neural correlates that obey the ways of
biophysics.
Neuroscience is the study of these physically impulsive ways (tendencies). Cognitive science is
the study of the psychologically impulsive ways. Yoga is the disciplined harmonization of our
neurocognitively impulsive tendencies that skew the screen of consciousness into illusion, delusion, and
a field of potentially bad temptations. The functional way of the nervous system lends tendency to the
screen of consciousness. These tendencies are the momentum that the yogi seeks to control. The switches
for these controls lie accessible within these paths. They can be triggered electrically, chemically,
pharmacologically, and they can be triggered consciously. They are triggered by inducing these graded
potentials introduced earlier. The access to the switch is the key.
Graded potentials are very common in vision, hearing, smell, touch, taste, osmoregulation, and
pain reception. These potentials can actuate many processes that eventually end up as a change on the
screen of consciousness. The receptor receives the info, packets it to be transmitted as a graded potential
and the information heads on its way. It is able to head on its way because nerve cells have stretched
themselves all over the body. In the case of a peripheral sensory system, there is a receptor, the nerves to
the processor, then back to nerves to an actuator that makes the move. We will be dealing extensively
with the processing of this information in the bulk of this writing, let us deal for now on the transmission
of the information and on what exactly is transmitted.
 Synapses carry the information encoded in action potentials from one neuron to the next. These
chemically mediated transmission systems do a lot of skewing, so to speak, to the information. There is
much interneuronal communication other than through the synaptic clefts that separates one neuron from
another, but this the major way one neuron communications with the ones it touches.
The synapse begins in the presynaptic neuron. An amino acid precursor is sequentially
metabolized to yield a final neurotransmitter which is accumulated into vesicles by vehicular
transporters, where it is stored near the presynaptic cleft, readied for release, protected from degradation.
These processes are monitored and executed by the genetically derived factory system that produces and
times the materials and enzymatic reactions necessary to synthesize and release stop releasing the
neurotransmitter. Keep in mind that there are many types of neurotransmitters and variations on this
theme through the human body and throughout the species on earth. Each of these precisely activate
another set of receptive neurons. These grow into a field of neural assemblies that transmit the info as
directed.
The vesicles of neurotransmitter fuse with the terminal membrane of the axon and eventually
release the neurotransmitter contents into the synaptic cleft. How and why they do this is where the
money is at. Part of that which is released moves to fit with receptors on the post-synaptic neuron, and
part of the juice feed backs to receptors on the presynaptic neuron for feedback and recycling. There are
two main biochemical types of neurotransmitters small-molecule transmitters and neuropeptides, both of
which are regulated by enzymatic pathways pre-dicted by the genes. Neurotransmitters are released in
quanta, that is, packets of information. This quanta is then received and instigated into an action
potential. Philosophically, these quanta are very important.
The information transferred from the receptors, in other words, is digital, not analog. The light
from a scene goes through the lens and hits some film. The picture of is created on the film is a direct
analog of the information coming into it. If that light was sampled into .001 square millimeter units of
black or white. If the information of black or white was known for each square area, then the picture
would appear as if it were the same, but it is actually just little dots, on or off. The light hitting our screen
of awareness is not the analog image if the light as it passes through the lens of our eye. The light is not
just transferred to our mind’s eye by a series of mirror’s for example. Indeed far from it. Because the
nervous system communicates information in these neurotransmitter packets, and for many other reasons
as well, it is clear that the image in our screen of consciousness is digital, not analog, meaning that it is
an illusory, but damn convincing, re-creation of the original and not the original!
Electricity can transmit analog images, even though the transmission is in quanta, at least that
what quantum physics claims. A noise vibrates a microphone diaphragm that is connected to a needle
that vibrates in synch with the diaphragm (an electromagnet on the pen and an appropriately attractive
metal on the diaphragm. The needle etches a vibrating groove into a plastic piece rotating at a constant
speed allowing the needle to spiral inward. If I now take this plastic piece, rotate it at the same constant
speed and this time take the pen and let it vibrate the electromagnet to wiggle a speaker diaphragm then
the sound that comes out is isomorphic with the sound that went in. This is an analog sound system. (If I
was able to sample the sound frequency 2000 times an second and repeat each unit of frequency 2000
times per second, I would digitally recreate the sound.) At some point in the analog sound system, the
information is translated into an electrical signal and this signal, as per quantum physics, has quanta
charteristics. What is the difference between electricity quanta on a wire and neurotransmitter quanta on
neurons?
The quanta in electricity on wires occurs at a dimensional resolution that is much, much smaller
and does not effect the macroscopic outcome which appears to the receptors as a continuous stream of
information, directly analogous the macroscopic original. This triggers an actuator that can directly play
this information back. It’s like taking a mold of a mold, of a mold, the end result should be analogous
with the original if the mold were true to the original. If the mold used was porous, but at a very, very
minute resolution like .000001mm squared then the final replica would still be directly analogous with
the original, especially when considered at eye resolution levels.
Digital information changes the information so that it is no longer an analog replication of
information. Digital information is changed into packets of information that are at some resolution, either
on or off. Some quality in this place either exists, or does not. When these qualities are aligned side by
side, they give us the illusion of a recreation of the original. Different software algorithms can recombine
the packets to appear more true and not, depending ultimately of the functional cost of that decision and
the goal at hand. The point is that digital information is no longer a direct replica of the original, like a
mold; it is sampled packets of information are carried to a brain processer that interprets the meaning of
this information and then recreates a virtual image.
It is not just the neurotransmitters that recreate the image, but groups of neuronal assemblies that
engage networks of neuronal complexes that perform complex neurobiological digital processing tasks
and then reassembling the information back onto the screen. The psychoneural systems uses packeted
information from individual neurons and grouped networks, in the form of both synaptic transmission, as
well as neuronal assemblies that act as spatiotemporal/meaning-value information quanta for the brain
processors to interpret and actuate upon. Our experience is a recreation that seems anagolous, but is a
grand illusion recreated to seem to real. Familiarity can make even an illusion seem true. We become
familiar with our screen of consciousness from since before our memory.
Neuron, neurotransmitters, neuronal assemblies is this the stuff of which consciousness is made?
What about that magical feeling that it is so real – the qualia, the experienced quality – is that just
another neuronal assembly acting on some neural effector that encourages us to see it that way? Is the
maya of qualia intrinsic to the nature of the conscious substance and the substratum that supports it or it
programmed into the processors so that we have come to see it this way? Is there an escape from the very
illusory nature of the qualitative feeling we subjectively discern as part of our awareness or is there a
way for the qualia to be real and true?
Are the meaning and value of the pixels on a computer monitor real and true? Not until someone
witnesses them. Of course they are real and true pixels and that is real and true colors and change of
intensity etc. We feel drama when we watch a movie on the big screen, of course we accept the qualia of
our experience to be moved by the drama. Of course the pixels of our awareness monitor are real
neuronal events, but who exactly witnesses this movie? Does the qualia come from a witness, a soul or
self, bestowing onto the neuronal information, experiential meaning and value? Or does the qualia come
from part of the brain that overlies meaning and value and builds it into the experiential show? When one
peals back all the neuronal layers of neural processes, is there a naked subjective entity beyond these
nerve cells, that exists and is real and true and can instigate intentional change? Or is it a bunch of
processes, encouraging a bunch of processes, that ends in the feeling of it all being real, and valuable and
meaningful, but in the end, was just a Newton’s cradle, passing the impulse along?
The answer to this question depends on your philosophy of meaning and value. Subjectivists
believe that the experience of something meaningful and valuable, means that something occurred that
was meaningful and valuable. Objectivists believe that the causal physical phenomena sets the stage for
meaning and value because that is the only stage; Meaning and value are molecules effecting molecules
giving perhaps an illusion of meaning and value, but are actually just physical processes doing physical
things. Am I a spiritual being in a physical body or a physical body with a sense of a spiritual being?
Then there is the middle path of believing that paradoxically, they are both true. It is also possible that
they can both neither be true, nor not true, but that we are, potentially even asking the question wrong.
This has gotten us in a philosophical quagmire. What is one to believe? Based on my
experiential evidence, I have chosen to be a yogi; for me, this means that I believe sentient experience is
the most precious of all. I believe that the sentient experience is dependent on many, many material
causes. I believe that the experience we experience is a neurological event, but since it does somehow
create sentiency and of all the important neurological events, sentiency it critically important. I also
believe that the sense of self is created as part of the psychoneural package, like me believing this arm is
mine. I do not believe my “self” really exists any more than any perception or conception or
comprehension exists, as one of these, and these no doubt represent neural experiences. There is no self
beyond my sense of self, and when I peal all the layers away, I am left with no-self. A yogi’s job is to
peal the layers away. We each have to look at our experience and judge for ourselves exactly what is
happening, and what is real, meaningful and valuable.
Again, enough philosophy and back to the map and neurons and neurotransmitters. Neurons
commonly communicate information via electrical stimulation directly onto it’s neighbor’s gap junctions
allowing direct, but passive flow of electrical currect across the gap junction, grading a transmission of
an electrochemical response. Neurons also communicate through chemical synapsyes, releasing a
neurotransmitter into a gap junction and effecting a postsynaptic cell. There are many neurotransmitters
that can do different things at different connects and networks. Multiple types of transmitters can be
packages into the same vesicles and there are many ways these transmitters are untilized.
On the postsynaptic side of the synaptic cleft are a diverse group of proteins that are transducers
that convert the chemical information into a postsynaptic electrical signals. There are two main types of
receptor proteins, ligand-gated ionotropic channels and metabotropic, G-Protein coupled ion channels.
The ionotropic receptors are made of protein subunits that feed into the pore of the opening/closing of
the ion channel. There is an external receptor site and a membrane spanning ion channel. Metabotropic
receptors do not rely on these ion gates, but rather use intermediary molecules call G-proteins which then
can open and close ion gates, or stimulate other intracellar messangers and effector proteins to transduce
the neurochemical information chemical into an electrical signal.
The postsynaptic current is a result of the synchronistic opening and closing of these ion
channels changing the conductance potential of the membrane. These conductance changes can be
excitatory or inhibitory each postsynaptic neuron receives many such excitatory/inhibitory inputs. The
end result is a combination of the type of channel stimulated by how much of what specific chemical
allowing the concentration gradients of ions inside and outside the cell can be influenced.
Postsynapytic receptors and the effects of the neurotransmission have a broad range of
timecourse, from less than a millisecond, to minutes, hours or days. Ionotropic receptors are much faster
and can induce a postsynaptic potential within a millisecond or so. Metabotropic responses are generally
much slower because multiple proteins must bind together and cascade a series of events, taking
hundreds of milliseconds to hours to effect a slower, longer lasting postsynaptic potential. These
metabotropic receptors are especially important pharmacological sites of intervention since they are
involved in regulating psychoneural pathways and generating the qualia. The effects of neurotransmitters
adds the timbre to our experience.
GABA and glycine are the main inhibitory neurotransmitters in the brain, and glutamate is the
main excitatory neurotransmitter. These small-molecule neurotransmitters are faster acting and are more
useful when a rapid response is needed. It is estimated that at least of one fifth of our nerves use GABA
directly. The biogenic amine neurotransmitters include the acetylcholine, dopamine, norepinephrine,
epinephrine, serotonin and histamine. Adensosine is a nucleodtide that seems to be very important for the
awake-alert-drowsy-sleep cycle. Oxytocin, endorphins, vasopressin are amongst the many larger
neuropeptide molecules influencing our experience. Even the gas, nitric oxide, has been identified as a
potential neurotransmitter. These substances have a huge impact onto our experience as we know from
pharmacological agents that can change the very fabric of our aware field.
Neurotransmitters are important for their effects on individual postsynaptic neurons, but even
more important is their neural networks that are based on these chemicals. A neurons shape and size and
neurochemistry is important. The influence its has on networks of neurons is even more import, for it is
these networks that are binded together into our experience. Some neurotransmitters can influence many
different types of receptors. There are over one hundred chemically agents serving neurotransmitters
known to date, but these can be classified structurally into larger and smaller molecular size. The can be
classified according to their effect, excitatory or inhibitory. They also be classified in terms of the
networks that they support.
The networking is the key. A thought, a feeling, a memory is unlikely to be the result of one
neuron, doing one thing; on the contrary, they are the results of many neurons, doing many things. The
neural circuits of the brain is able to re-interpret the complex synaptic computations generated by the
many networks feeding into that circuit. The decision of a neuron to pass on information via an action
potential is based on whether the threshold level membrane potential has been reached. This threshold is
based on all the excitatory and inhibitory synaptic potentials at that time and space able to effect the
membrane potential. Neural networks have the computational ability of neuronal integration is by
summing and subtracting the weight of the group input. Neural circuits are functional pathways that
connect neural networks. A typical neuron receives input from thousands of other neurons, and sends out
put to equally as many others. These allows for some complex intercellular communication.
Large volume transmissions of brain activity can be activated by neurons with certain
neurotransmitters. There are neurotransmitter systems that are worth understanding because of their
ubiquitous effect through our experience. They are the acetylcholine, serotonin, dopamine, and
norepinephrine neurotransmitter systems. Each of these have specific functions that breath life into our
qualia. Ex cocaine
We will be studying these neurochemicals in more detail, for these are the functional systems
that a yogi can influence. They represent potential access zones to the substratum of the assemblage
points. Somehow experience is homeomorphic with these neurochemical systems. A yogi needs to learn
the details as they represent the force of attachment impulsing us, the blue of the blue, the happiness and
sadness, the pain and the bliss. These systems have experiential access points. We can control some our
neurochemistry.
We do this all the time, as this is what neurocognitive development essentially is. As a fetus, we
are one with the qualia – we are the sensations. As we mature into childhood, we realize we are only
indirectly bound to those sensations through at first, our perceptions, then our conceptions and
comprehensions. And we learn to gain neurocogntive control over the output of the system. We
experientially can bear witness to exteroceptive and interoceptive sensations, and we can act. These are
an access to the assemblage points.
We know that light is partly responsible for how we see. Light is reflected of objects and then
our eyes see it, and our brain goes to work. Humans, because of our eyes and brain, have access to light.
We can study these reflections, the images and forms that the light takes. Newton revealed much about
the nature of optics, without knowing about quantum physics. Through our subjective experience of the
light we glimpse of the objective light and the objective object. If we are not blind, we have an access
point to the light and thus to the information what light has to offer. We use this light all the time and use
objects effectively as a result.
The same for a yogi, with the light within consciousness. We have access to this light and use the
information to help us discern meaning and value. The light of awareness, mindfulness, can only tell us
so much about the qualities of those intrapsychic objects it enlightens, but it is the only light we have. It
is like having only one small led flashlight to light up the world. If it is the only light source, then we are
thankful. A yogi is piously thankful for the light of consciousness, for it is the pin hole through which we
look. A discerning discrimination is the best light we have and this focuses the access to the assemblage
points of experience.
A question is, can we discern from the qualia reflections onto the screen of consciousness the
substratum that underlies it? Can we discern the experiential influence of dopamine, norepinephrine,
acetylcholine, serotonin, endorphins, GABA, glutamate? What are, at least, the “Newtonian” optical
characteristics of this type of light of consciousness? When we intrapsychically “see” an object with our
eyes closed, what is the characteristic of the light of consciousness as it is reflected off the object? What
does this tell us about the object?
Newtonian physics relatively accurately describes the physics of the macro-objects and quantum
physics the micro. Quantum particles are homeomorphic to the gross particles that we see. Atom,
molecules, electron etc, must ultimately be homeomophic to the mud we behold. A unified theory of
physics must relate the micro with the macro and the macro with the micro. A unified psychoneural
theory would ultimately explain how qualia and the neural correlates are homeomorphic. E does equal
MC squared, but how exactly is energy and matter the same thing when they appear so different. Qualia
is a fact of experience, somehow they are homeomorphic with some neural correlates. The yogi seeks to
see the paradoxical glamour and utility of qualia and the objects of the mind they are attached to. The
yogi can be likened to a physicist who seeks the true nature of the light, the objects it reflects and the
substratum of their homeomorphism.
The true nature of the light of experience is at least in part reliant on the neural substratum that
produces it. A yogi trying to back-engineer the psychoneural system from the screen of consciousness is
like trying to back engineer a computer system from only watching the monitor. We can learn a lot by
studying the screen, but it is nice to “look under the hood” and peer in at the series of psychoneural
patterns that eventually precipitate light onto that screen. It is very useful to experientially witness the
effects the major neural subsystems of the brain and to witness that side of the homeomorphism.
Sometimes in comprehending very complex systems like this, it is useful to begin the
comprehension with the simple. We have begun with introducing the neuron and neurotransmitters and
signal patterning, and we will now go to the next level of complexity, the functional networks created
from these basic building blocks. We will start with the most basic of psychoneural networks, the
somatosensory pathways. These set the prototypical pathways phylogenetically, upon which the higher
order pathways are overlaid.
Sensory neurons offer distinct selective advantages. Flatworms were amongst the earliest of
creatures showing cephalization, bilateral symmetry and centralization of the nervous system. Earlier life
forms, had a sensory neuron connected directly to a motor neuron, which then connected to an effector
cell. Flatworms have two longitudinal nerve cords symmetrically as well as multiple transverse neural
chords connecting them. The head of the flatworm has a fused bilateral cephalic ganglia. This is the
phylogenetically earliest example of interneurons that connect between sensory and motor neurons. The
interneurons increase the divergence and convergence of information, acting as inhibitory and excitatory
switches for neuronal assembles. By far, most of the neurons in the human brain, are interneurons. These
interneurons allow pattern detection, as well as the generation of oscillatory pacemakers that can
generate intrinsic rhythmical activity. There are local interneurons that serve their axons to the gray
matter and ganglion in the region, and projection interneurons that send longer axons to other, more
distant neurons and ganglia.
In the early (evolutionarily speaking) nerve nets of the hydra and jellyfish, a charge is
propagated in all directions along the net. There was no direction. This works well with radial creatures
who need to contract all its radii coordinately, without a brain. Bilateral creatures have more
sophisticated movements in mind. Cepahlization and centralization allows creatures to recognize
potential prey, move towards them and engulf them.
Vertebrates, like all chordates, have two things in common at some time in their development
(this may only be embryologically for many): a dorsal cartilaginous support rod called the notochord that
acts to stiffen and protect he body so that the creature can leverage a contraction without shriveling up
each time; the notochord goes on to become the cartilaginous material of the intervertebral discs in
humans. Vertebrates also have a slightly more dorsal hollow nerve cord that extend along the body. The
genetic components began to allow and foster segmentation of the neural chord to allow a more complex
and specialized segmental nerves and the organs they effected. The same basic genetic program that
allows segmentation for the earthworm, is still used by our own genes to embryologically induce
segmentation. Nature has used these phylogenetically early patterns as root patterns, and then sprinkled
on the details of the other biological expressions on top of the fundamental genetic code.
Likewise to phylogenic evolution, each sentient creature evolves into sentiency through distinct
ontogenic stages. The nervous system needs to be developed before sentiency has any opportunity. Many
factors influence the necessary ingredients for sentiency, but at the very least, the genes must be present
and properly expressed, malformation, deformation, environmental and toxic exposure, nutrition, and so
many other factors are necessary for awareness to even begin to illuminate the field. Phylogenetically,
the seed must have been carried to here, and we can see these remnants clearly in our ontogenetic
development. The early stages of embyrogenesis are basically the same for all vertebrates. The
differences between species, geni and families, becomes more more apparent later in the embryological
development. It takes an expert to tell the difference in the early neural plate of a chicken or a human,
but a third grader could see the difference in the more final stages of their embryological development.
Consciousness probably required the evolution of interneurons to develop. Early sensory-motor
systems are seemingly completely reflexive. It something brushes the hairy trigger, then suddenly a
deadly poisonous spike injects from its hiding place. At best, a graded response is possible, an all-or-
nothing, is more likely. With interneurons, ganglia developed. Segregation of body segments and nerve
ganglia, allowed their to be a pause, and then an excitation or an inhibition. With networks of ganglia,
then very complex patterns of neural information can transmitted and received. This may not be
consciousness as we know it, it’s getting there, at least interneurons are a phlogenetic (and ontogenic)
precursor to consciousness. Interneurons allow for the preferentially weighted activity of neural
networks to further grad a response and allowing the room for sentiency.
The segmentation process is evident in humans. Sequential gene expression divides the
developing embryo into regions and segments. The now famous Hox gene expression is responsible for
segmentation of the body into dermatomes (sensory nerves), myotomes (muscles), sclerotomes (bones),
and even rhombomeres which further segment the cranial nerves. Embryologically, neuronal
differentiation is induced by the local environmental pressures and signals from other cells regulating the
transcriptional factors expressed. Local signal molecules drive the genetic mechanism , but neurons also
have the ability to migrate over long distances, and not all neurogenesis is locally induced. Adult brain
structure may be derived from many other more distant, embryonic brain regions.
The cells themselves can differentiate. Neural crest progenitor cells can turn into a sensory
neuron, an adrenergic or cholinergic neuron, a melanocyte, or the chromaffin cell in the adrenal that
produces glucocorticoid steroids. Somehow gene expression and cell to cell signaling regulates the
migration and differentiation of these cells into what they needs to do. The fate of each individual neural
progenitor is not dictated just by their mitotic lineage, but by their neighbors and their induced
transcriptional regulators. There are cell-specific changes that occur in the gene expression of individual
cells. This genetic plasticity of neurons is a very, very important. Neurons are very plastic and are
specialized cells that have learned to interpret signals and store that information. The development of the
brain depends on this genetic plasticity. The development of our intelligence, depends also on synaptic
plasticity.
Synaptic plasticity can be for the short term or a longer term, sometimes a long as one hundred
years. Synaptic plasticity is necessary for short and long term potentiation/depression of a neuron
response to an incoming signal. Plasticity means that something changes from the previous steady state
into a new state and does not deform back so readily. Neurotransmitter release can be facilitated,
augmented, potentiated, depressed and most short term synaptic plasticity changes the amount of
neurotransmitter released. Synaptic facilitation probably requires enhancement of presynaptic calcium
levels that normally triggers the synaptic vesicles to be released. The amount of facilitation of depression
is dependent on the amount of neurotransmitter released. These processes account for most of the more
short term synaptic plasticity.
Long term synaptic plasticity using develops as a consequence of molecular mechanisms that
change through time. The earliest more long term plastic changes probably only influence the post-
translational protein. Altered gene expression occurs in the tardier phases of synaptic plasticity allowing
for new synapses to be grown, and new networking synaptic patterning to be made. Long term
procedural learning and new episodic memories, probably also requires synaptic plasticity that alter
genetic expression in the postsynaptic cell. These genetic changes long outlast the synaptic activities of
the cells and potentiate a signal through time. Consciousness relies on memory to maintain its coherence.
Synaptic plasticity allowing short and long term potentiations are a necessary prerequisites for
consciousness. Awareness has no context without memory, no reason, no identification, no identity.
Memory and consciousness are different, but intimately related. To understand the memory systems, we
need to get complex. Let’d get back to the more simple.
Neurons never function alone, but rather always function in functional ensembles, which can be
called neural circuits. Afferent neurons carry information towards the brain; efferent neurons carry
information away from the brain or spinal cord. Interneurons, as discussed above, are local circuits that
allow modulation of the information. The peripheral nervous system includes the somatic-motor nervous
system, an autonomic nervous system and an enteric nervous system.
The sensory neurons can carry information received from a sensory receptor through axons to a
dorsal root ganglia where the nerve cell bodies reside. Bundles of peripheral axons are called nerves. In
the peripheral nervous, these axons are often covered by a peripheral glial cell called Schawann cells.
These Schwann cell’s tubocharge the electrical signal along the neuron by allowing the charge to jump
ina so-called “saltitory” fashion, skipping along the schwann’s cells membrane from one node to another.
Dendrites send received information from the synapses from other neurons, integrate this information,
and pass on an electrochemical excitatory or inhibitory message. Like with axons, dendrites have
voltage-gated ion conductances, and can have synapses and release neurotransmitters to other cells,
though this is more rare. The dendrite integrates information temporally by computing the summation of
stimuli arriving in multiple succession, and spatially, by computing the summation of inhibitory and
excitatory inputs from multiple neurons. Dendrites are not just the “passive cable” believed in earlier
neuroscience, but attenuates and amplifies the signal as well, modulated by the network of inputs.
Dendrites send their received information to the cell body for further processing and out the axons for
even more.
 Local functional neighborhoods of neural networks are called neural arrays and networks of
arrays of neurons functionally integrated are called maps. The retina forms a three layer map of light
receptors, which after due processing, sends electrical information through to a group of axons called the
optic nerve to the visual relay cells of the lateral geniculate nuclei of the thalamus; The thalamus
communicates with the primary visual area of the occipital cortex (V1). V1 creates a detailed visual
spatial map of the pre-processed visual signal, directly correlating topographically the visual field with a
topographically isomorphic spatial neural map. This information from primary visual field (V1), then
networks to other fields in the cortex (and other areas), that further associate memory, representation,
value, meaning and action through their neural magic.
The higher level cortical maps respond to and create more complex maps of information,
including faces, scenes, others’ intent, and decision making processes. The resolution of the image
remains the sharpest in the visual area of V1, and dilutes outward, but the associative connections of
value and meaning extend greatly as the network of connections extend, because these other areas are
involved in alerting conscious awareness that the movie is happening, further creating and understanding
the movie, and motivating a plan.
The body senses like touch and pain have topographically isomorphic cortical neural maps
corresponding to the spatial map of the sensory field. Hearing, smell and taste have maps that are less
spatially isomorphic. The primary auditory cortex functions topographically isomorphic with pitch, using
a temporal encoding, rather than spatial. Underlying the cortical representation are functionally
isomorphic maps in the thalamus that is organizing and controlling the input onto the maps of the cortex,
directly and via the basal ganglia and cerebellum. The brain prefers to organize information coming in
from a spatial-temporal surrounding in ways that directly topographically mirror the map of the
incoming information. In the end, all this information is bound up and mapped to awareness as the
portals to momentary awareness on the screen of consciousness.
The brain develops broad functional schema to deal with the incoming stimuli. As the visual
input into V1 is mapped, the information is also sent back to the thalamus. This thalamo-cortico-thalamic
re-entrant mapping probably sets the basis for consciousness. The point, now being that neurons usually
have two-way connects to feed-back and feed-forward signal processing. The oscillatory relationship,
communicates information about the complex mapping systems into a fine tuned opportunity for
awareness. From V1, information is usually either sent up a dorsal pathways to the parietal cortices and
beyond, giving up information of where the object is, futher spatially differentiating the information into
me and it; This is called egocentric mapping, in the sense that I’m here and there object is where the
object is. There is also an allocentric ventral pathway leaving V1 that directs the attention to what the
object is, further differentiating the qualities of the properties of the object, like object identity, color,
contrast, shape. Each area of the thalamus to cortex to cortex and thalamus passes on a topographical
map to be layered onto the final map where it contacts awareness. The assemblage point for the
attachment of qualia onto a mapped visual awareness is probably primarily somewhere in the temporal
lobe along this ventral pathway. The ventral path illuminates the qualities of the objects, as the dorsal
pathway layers it’s two cents, by mapping what this object means to me. We will return to these
pathways when we detail attention and attachment.
Map upon map upon map, that what consciousness is, a stack of virtual maps layered with the
details of value and meaning and opportunity. The whole point to maps is to be isomorphic. I’ve been
through this word around, so I’d better explain it in more detail. An isomorphism shows how the
representations for an object, though they may appear different, are actually representing the structurally
same object. A photographic picture of an object is visually isomorphic with the object it represents
appears the same on the picture. A tone coming from an audio speaker should be isomorphic to the tone
that went into the microphone. There is a one-to-one correspondence between the map object identified
and the object itself. The points on that maps keep their relation and looks like the object we see because
of that identical relationship with each other remaining true.
In the brain, an image on the screen of consciousness which shares an isomorphism with the
object it represents, shares a class identity. The image on my mind is visually identical, isomorphically
speaking, to the object I behold. I assume their identity. Isomorphism is the identification process itself,
sorting objects into object classes, identifying them if they are isomorphically resonant, and
discriminating them if they are not. If they are isomorphic, the brain likes to give a name to the class of
objects it represents. Objects, that have the same name, have some class isomorphism. If groups of
objects have a one-to-one correspondence with other groups, then the groups are isomorphic. Our mind
has groups of objects isomorphized with the memories of those objects, the class meaning of those
objects, and other tagged data. If that data all resonates, then the object is accepted isomporphically as
that object on the screen. All representations that point to any meaning is an isomorphism, this
corresponds to that.
A homeomorphism means that there was a continual relationship of one space while deforming
into another. A deflated soccer ball looks like a bowl, but though the shape of that surface is different, it
could be inflated directly into the sphere. Different objects can be isomorphic; one deck of cards is
isomorphic to a similarly designed deck of cards. The cards are not homeomorphic, they are different
objects, separated in time and space and substance. Somehow the molecules that make up the deck of
cards is homeomorphic with that particular deck. If we looked at the surface of the card in a microscope,
it might not look at all like a deck of cards looks, but that microscopic visual field must somehow be
homeomorphic with the macroscopic visual field . The topological space itself is remains continuous,
though appears different.
Consciousness is homeomorphic with the neural fields that enliven it. There are large gaps in
our current scientific understanding of this “hard problem” of the causal continuum between the neurons
and awareness. The space is the same, only as witnessed through a distinct the assemblage point, appears
different. The local topography of one place does not need to appear identical to the local topography in
another for them to share a continuous space. There can be many dimensions layered onto that one space,
and we might be peering in on a particular subspace. The same space appears different through different
maps. Spatially identical spaces that are continuous together are both isomorphic and homeomorphic.
Isomorphisms share similar elements and relationship amongst those elements; homeomorphisms shares
the identical space, and properties of that space. Maps, layered on maps, layered on maps; Logically, a
map only represents the thing; the image on my mind of the thing is a isomorphism of that thing.
Experientially, the map is the thing; consciousness has immediate neural correspondence. That’s a
homeomorphism. And that's a hard problem to figure out. However, we can still use the information to
become familiar with the terrain. If we see how the neurocognitive patterns are networked on objective
measurements, we can learn to become aware of these circuits and their implications. Let’s now focus
more specifically on some of those maps and see how the space of consciousness is connected to some
important neural circuits.

The Topography of the Somatosensory System

Cortical and subcortical systems significantly process sensory information and contribute to the
perception of a sensation. Before we get to perception, let’s discuss sensation and how it does its thing.
Sensation does not require an awareness to behold it. When awareness does behold it, this is perception.
Let’s stick, for now to the pre-qualia processes that precede perception, sensations. Sensations begin with
the stimulation of a sensory receptor.
A sensory receptor is a device that can tune into some type of stimuli that come from the either
the environment or our body. As discussed earlier, all sensory receptors are transducer, that transducer
and input into a change off membrane voltage. It’s all about the eventual transmembrane potential
changing. All sensory information is sent to a specific thalamic nuclei that enters in into the thalamo-
cortico-thalamic relays to instill the glamour. Consciousness can tune into the grain of sand in ones shoe
But before then, the information must be made available. The body must use a sensory input for our
awareness to sense an real object and transduce this input into a recognizable piece of qualitatively
distinct information.
The nervous system takes advantage of both intracellular and extracellular signal transduction. Neurons
are influenced by blood born and extracellular information. Paracrine and endocrine originated
chemicals regulate neuronal functioning. Neurotransmitters are packets of chemical information released
from one cell into a synaptic cleft and activate postsynaptic neuotransmitter receptors of other cells.
Small-molecule neurotransmitters like glutamate, GABA and glycine work quickly to stimulate or inhibit
the neural circuit and thus modulate the transmission of relatively immediate neural information to the
neural network. Larger neuropeptide molecules and the biogenic amines (and some small-molecule
compounds) tend to modulate more gradual processes. Intracellularly, signaling transductionpathways
include different chemical cascades, including secondary messengers like cAMP, G-proteins, and a
multitude of enzymatic activators/inhibitors. Chemical signaling, regardless of its origin or type, requires
three components: 1. A molecular signal, 2. a receptor molecule that transduces the signal into
recognizable information for the 3. target molecule that has the capacity to do something about it.
Chemical signals can transduce into other chemicals signals. They can also transduce into an
electrical signal by opening and closing electrochemical ion gates propagating a charge along the cell
membrane. Both intracellulary and extracellularly, this transduced information lends to a signal
amplification process as the sequence of enzymatic reactions induced each add larger numbers of
molecular to the signaling cascade. A relatively small number of initiating molecules can molecularly
snowball into larger number of molecular products and a more sustained response. These intermediate
molecular signals allow for a more precise timing and modulation of the information transduced.
Chemicals and electrochemical signals are not the only ways to activate a signal pathway. Light,
sound, heat and cold, touch, vibration, pressure, pain, magnetic fields, and intention can all initiate a
signaling pathway. These allow for the transduced signal for sensations, perception, memories, and th
manipulation of this information. This information can be more immediate by inducing cytoplasmic
signaling like enzymatic cascades, phosporylation, ion-channels opening and closing, cytoskeletal
maipulation, or go on to stimulating the nuclear processes. The signal may also more directly pass into
the nucleus and elicit more long term consequenses via the transcription of DNA into RNA and the
synthesis of new proteins. These proteins have many, many functions, including reproduction of the cell
or producing more dendritic spines to receive more signals. These lend to long term potentiation or
depression of a signal. This sets the basis for the possibility of short and long term synaptic plasticity.
Synaptic plasticity includes increasing or decreasing the amount of neurtransmittor released, and
receptors induced, and synaptic facilitation. Long term plasticity requires synaptic modification of gene
expression. Reflexive habituation and sensitization take advantage of both short and long term synaptic
plasticity, as does short and long term memory. Similar neurochemical processing occurs in the
hippocampus of the mammalian brain as it does in the lowly Aplysia. We'll discuss this in more detail in
the section on memory; for now our focus is on the transduction and deciphering of sensory information.
An afferent nerve ending is the contact point of our consciousness with the world. It is a tiny portal of
information about reality. This reality can originate from the external world or from our own body. The
mapping of our own internal bodily field onto field of awareness is our etheric body. The mapping
remains faithful from the point of contact to the central nervous system and eventually onto our
consciousness. Both quanitative and qualitative information is transduced from sensory receptors by
electrical signals (action potentials) via sensory afferents in a precisely arranged mapping through the
first-order neurons in the dorsal root and cranial nerve ganglia, second-order neurons in the brains stem
and third-order neurons from the thalamus to the cerebral cortex. Specific cortical regions are devoted to
a topographically correlated submodality. Cortico-thalamic loops then re-maps these submodality spaces
onto the workplace of our screen of consciousness as binded, unified, isomorphically faithful
correspondence of some aspect of sensed reality. In order to know what, where and how much of an
object, we need an orchestration of many isomorphic fields. These neurologically a priori mappings
seem critical to our comprehension of the field or our awareness.
The segmental development of our organism is responsible for the origin of the isomorphic
mapping of cutanous sensory nerves. Somatic sensory nerves and their targets have their origin in
embryonic somites. These somites develop into each peripheral spinal nerve and their dorsal root
ganglion. A dermatome is the topographical correlation of the final resting place of the somitic cutaneous
sensory nerves. Dermatomes are a mapping of the sensory afferent nerves and target spaces they
represent. Proprioception of muscles and tendons follows a mapping more correlated with the location of
the muscles themselves, then the cutaneous dermatomes. They too, however, have a precise mapping
with the originating peripheral spinal nerve. The etheric mapping onto our consciousness is a result of
the overlaping of the these peripheral nerve topographies like photoshopping of particular shots onto a
panaorama.
Regardless of the specific type of somatic sensory afferent receptor, the process of the
transduction is similar: a receptor-specific stimulus activates the permeability of cation channels in the
cell membrane resulting in a “generator potential” depolarizing current. Once they reach threshold,
generator potentials sufficiently depolarize creating a varying action potential rate that carries the
information about the quantity and quality of the stimulation in a somatotopic and modality specific way
towards more central processing. Every sensory nerve unit serves a receptive field and each receptor type
has a quantitative and qualitative resolution ability.
The response properties of the sensory afferents depend partly on the receptor-type and
timulation-response capcities, partly on the density of the innervation onto arborized receptive field, and
partly on the axonal diameter of the afferent neuron involved. Action potential conduction speed is
correlated with axon diameter. Large diameter Ia and II sensory afferents serve the muscles; Most of
cutaneous touch is relayed by smaller axon diametered fibers called ABeta afferents. Adelta and C
sensory nerves serve pain and temperature afferents and have the smallest fibered axons. The rapidily
adaptive afferents conveyed information useful for movement and the feed back necessary for fast acting
control. The smaller axon diameters are slower, but can convey information to finely discriminate two
distinct points and their qualities.
Some afferent nerve fibers are fitted with encapsulated specialized receptors that help that nerve
afferent tune into a potential qualitative distinction. Some afferent fibers have free nerve endings that
lack specialized receptors. Free nerve endings branch into a subepidermal network terminating in the
epidermis or amongst collegen fibers and can relay a sense of pain, itch and temperature. They tend to
use slowly adapting, small-diameter C-fnerve fibers or A-delta. Mechanoreceptors like the Merkal,
Meissner, Pacinian and Rufinni cells use Type A-beta and proprioception muscle spindle receptors use
the largest diameter Ia and II rapidly adapting axon afferents.
Merkel mechanoreceptors are encapsulated and have a small receptor field at the tip of the
epidermal sweat ridges and are capable of discriminating edges, curvature, points and corners. This aides
awareness to perceive form and texture. Merkal cell afferents are slowly adaptive fibers that are densely
populated on the finger tips -- approximately 25% of the mechanoreceptors in the hand. They offer the
finest spatial resolution of the mechanoreceptors, down to .5mm. Our consciousness relies on these to
help us discriminate some the physical properties of the object its touches. Humans recreate the touch
into 3-D comprehensions of the texture and distinct form of the object. Awareness can explore and
identify objects haptically interpreting the complex spatiotemporal patterns coming onto its field. This
skill partially originates with Merkel afferents.
Meissner afferents are also encapsulated mechanoreceptors that account for about 40% of the
mechanoreceptors in the human hand. Meissner receptors tend to be closer to the skin surface right at the
tip of dermal primary ridges and with a higher innervation density, they offer up to four times more
sensitivity to skin deformation than Merkel receptors. Meissner receptors' spatial acuity, however, is far
less than Merkel's at approximately 3mm resolution. Meissner corpsules, as they are called, can relay a
sense of slippage, and feedback the success of a grip onto an object. Low frequency vibrations (3-40Hz)
activate the Meissner afferents and help us to identify the qualitative discrimnation of texture.
Ruffini cutaneous account for about 20% of mechanoreceptors and are activated upon skin stretching by
limb movement. They are slowly adapting fibers, with spindle shaped encasulated endings capable of
lending awareness a sense of the position and place of the limbs and body in psychospatial dimensions.
Consciousness uses these receptors to tune into the minute conformational changes in finger and hand
position and motion direction needed to manipulate objects.
Located deep in the dermis are rapidly adapting fibers called Pacinian afferents which can tune
especially well into higher tactile frequencies ((250-350 Hz). These afferents are especially sensitive to
vibration discrimination like when a surgeon tunes into the flesh charateristics through the scapel. These
receptors can detect a vibratory sensation through a large receptive field and are especially sensitive to
leading consciousness into other objects. Tai chi masters use these receptors when touching another
person's hand and detecting the weightedness of the other person's heel. Awareness interprets the
vibratory response characteristics of objects to sense their density and hidden qualities.
Proprioceptors are encapsulated mechanoreceptors that primarily lie in muscle spindles, joints,
and tendons. They are especially attuned to limb position on a grosser level and are involved in reflexive
tone of agonist and antagonist muscle systems. Golgi tendon organ are emeshed into the collagen fibers
of muscle tendons and provide information feedback on the muscle tension. Proprioceptor afferents help
to maintain head position, balance, eye position, posture, limb movement.
The sensory system has a huge job. Every day, all waking hours, the sensory receptors fire away.
Luckily, we’re not aware of most of them, most of the work being done automatically. For sure, most of
the sensory information is sent to non-conscious information processing centers. Some of these
processing centers are fairly simple, in neurological terms, that is. Take a reflex-arc: stimulus received,
afferent neurons then sends the info encoded action potentials to the spinal cord. An interneuron triggers
the reflex arc sending an efferent for an effector to actuate.
This reflex arc is protoypically exampled in the deep tendon reflexes. Let’s use the patellar, deep
tendon reflex. Two types of sensory stretch receptors are involved, Golgi tendon organs and muscle
spindle afferents. Muscle fibers are embedded into the muscle and and golgi tendon organs are attached
to collagen of tendons, and these are able to monitor the amount of stretch. Muscle spindles are
tpopgraphhically aligned in parallel with the muscle fibers. Golgi tendon organs are sprayed amongst the
tendon fiber bundles encapsulated by the connective tissue capsule and intracapsular tendon fibers.
These two systems form a reciprocal working relationship.
The muscle spindles are stretch receptors that are able to activate the ion channels of their
connecting either groups 1a or II afferent fibers and that wraps around the muscle fiber as a annulospiral
nerve ending as the muscle stretches. These mechanically-gated ion channels in the nerve endings initiate
an action potential down the afferent neuron towards the spinal cord and brain. Group Ia afferents are the
largest mylenated sensory axons and are capable of more rapidily adapting responses in changing muscle
length. Group II afferents tend to provide a more sustained response to the more constant muscle length
stretch. Specialize gamma motoneuron also innervate the muscle fibers and act to regulate the sensitivity
of the muscle spindle receptors. These muscle spindles sensors as well as the Golgi organs, touch
receptors and free nerve afferents provide the primary input into our conscious sense of where we are in
time and space; and also feedbacks directly and indirectly via the central nervous system, adjustments to
position, and strength and coordination of effort. Our direct contact with Qi is through these sensors. If
anything begins conscious contact with a perceived object, the sense receptors seem like the logical
beginning. Proprioception involves a lot more that sensing, but it does require it and we do feel it.
Proprioception is a binded qualia.
The golgi tendon are low-threshold mechanoreceptors are created by branches of Ib afferents.
Stretch and vibration to the adjoining collagen fibers are sensed are used to feedback about muscular
length and force. The muscle contraction stretches the tendon; The Golgi tendon senses activity as the
tendons stretch and fire; muscle spindles fire when the muscle is relaxed and inactive. Golgi tendon
organs are arranged in series with their connecting fibers and provide information about muscle tension.
The network of golgi organs and muscle spindles sample their stretching muscle and send their axons to
the spinal cord. Receptor density add resolution to screen of local consciousness and precision of effect.
Cutaneous mechanoreceptor afferents adjoined at the spinal cord through the dorsal roots. The
dorsal root ganglia are the neuronal cell bodies connected to the axons of the receptors. The cell bodies
lie together, but the action potential by-passes the root and continues past the ganglia ascending
ipsilaterally (same side) through the posterior funiculi of the dorsal columns to the lower medulla. These
axons can be quite long, potentially running the full length of the cord. The tracts running through dorsal
columns retain a topographical organization with those tracts from the lower extremity in the more
medial fascilulus gracilis, and the upper extremity’s in the more lateral fascilulus cuneatus.
Finally, in the caudal medulla, the first-order axons finally synapse with internal arcuate fibers
that cross the midline of the spinal cord as second-order neurons. These axons continue until the ventral
posterior lateral nucleus (VPL) in the thalamus via a dorsoventral tract named the medial lemniscus. This
tract rotates 90 laterally so that the fibers representing the upper body are now more medial, and those
from the lower, more lateral. Third-order neurons leave the VPL of the thalamus and send their axons by
the way of the internal capsule to the primary somatosensory cortex of the post-central gyrus and a
secondary somatosensory cortex in the lateral sulcus.
First order proprioceptive pathways, like muscle spindle fibers, enter the spinal cord sending a
coonection to a corresponding motor neuron directly and also ascending up the spinal cord to Clark’s
Nucleus in the lumbar spinal cord. Second order neurons now connect with ascensions up the ipselateral
spinocerebellar tracts eventually to cross midline, joining the medial lemniscus to the VPL of the
thalamus and onward through the third ordered to the cortex.
We’ll talk in a bit what happens then, but let’s for now stick to the very first order afferent
neurons and their local reflex that is initiated by the mechanoreceptor activation. Let’s go back to the
example of the deep tendon reflex.
The patellar tendon and its adjoined stretched quadriceps muscles are passively stretched
maintaining a passive tone. The reflex hammer hits the patellar tendon. Muscle spindle receptors of type
Ia and type II fibers discharge action potentials to the spinal cord where the synapse with the dendrites of
alpha motor neurons. The stimulation from these muscle spindle receptors encourage a positive feedback
by stimulating the quadriceps to contract, as well as other synergistic extensors. Because the circuit is
monosynaptic the stimulus to response interval (called the latency period) is somewhere about 15-25ms.
This is quite short compared to our temporal resolution of consciousness. Part of the speed is related to
an important interneural reciprocal connection in the spinal cord. These interneuron are Ia Inhibitory
internuncials that inhibits activity of the quadracep’s antagonist, the hamstring. This is called reciprocal
inhibition.
The hammer stretching the tendon also activated the golgi tendon organs. A sudden stretch is
sensed by Golgi tendon organs, initiating a reflex contraction of the of the quadriceps, via interneuron in
the spinal cord. Upon activation, these Ib afferents provide a type of negative feedback on the
corresponding motor neurons and their muscle called autogenic inhibition. This helps to dampen the
inherent tendency of the limb to oscillate helping to maintain the proper joint stiffness. Primary spindle
afferents encode the rate of muscle stretch by becoming more activated during the stretch, the greater
stretch, the more active the impulses fired. If the stretched position is maintained, the spindle secondary
afferents fire more impulses, thus encoding the degree of stretch.
 Consciously initiated and unconscious regulation descends through the corticospinal tract co-
activate sensory and motor neurons. Lack of the fine-tuning from the cortical and especially subcortical
areas can lead to severe over oscillatoty conditions. Brain’s with Parkinson’s disease lack the necessary
modulatory subcortical modulation and this leaves the Ib afferents to much freedom to reinforce the
inherent reflexive oscillatory apparent as the resting tremor of Parkinson’s Disease. The cortex, basal
ganglia, and cerebellum act to smooth out movement and coordinate it into the graceful way we prefer.
These reflexes maintain our muscular tone, respond to the sensed stimuli with a reflexive response, and
give important updates on the feedback feedforward necessary to gain conscious control.
Back to cutaneous mechanoreceptors for a moment to discuss their central pathways. The axons
of these first order neurons can be quite long extending potentially from the lower extremities
ipselaterally via the dorsal column of the spinal cord to the caudal medulla. Here, the second order
neurons cross the mid-line via the internal arcuate fibers and ascend via the medial lemniscus to the
ventral posterior lateral (VPL) nucleus of the thalamus. The VPL has ascending axons to the primary and
secondary somatosensory cortex, all along keeping receptor specific modality and somatatopic
information topographically isomorphic. Humans probably have the assemblage points of sensory
awareness in these thalamo-cortical and cortico-thalamic loops. Although the information we become
aware of appears directly tied to the object it represents, it is probable the re-creation of the sensation of
the object perceived and associated via these loops. The pixels on the screen of cutaneous are probable in
the somatosensory cortex.
Phantom limb pain helps us to conceive that our perception of our limb is etch, neurrologically
speaking, into the somatosensory cortex, like a screen of the old CRT monitors left on, etched an image
of what was on there too long. The limb may be missing, but a sense of the limb is still there. This sense
is precisely tuning into the etheric body. The etheric limb is the tagged memories of the previous
mappings of the limb. The virtual re-assemblage of the mapping is probably created within the thalamo-
cortical topography as over-simplistically described above. Our brain uses the memory of past sensory
experiences as etched into the neuro-topography to make sense out of a newy sensed object or to imagine
an object.
One object memory does not seem to be stored in one neuron. Rather an object is neuronally
reassembled from the multitude of sensory information “remembered” from all over the cortex, via the
thalamo-cortical looping. The previously experienced somatotropic and modality specific information
remains topographically faithful to allow class specific resonance to group information into a
multivalued binded meaning projected as the object. A yogi comes to know this especially vividly with
meditation practice.
The etheric body is especially enlivened during mediation because external distractions are
easier to ignore. It is easiest to close ones eyes, or plug the ears, or not taste or smell, but free ending
nocioceptors (pain), mechanoreceptors and proprioceptors often remain quite loud on the screen of
consciousness because the body is always forced to take a position. As pain is especially loud and
distracting to the yogi that seeks comfortable, attentive posture, and peace let us look more closely at the
pain pathways of the body.
Suffering comes in many forms; Pain is the name for one type of physical suffering that ususally
originates with free ending nocioceptors either peripherally in the external body or autonomically within
the viscera. We will discuss visceral innervation later, and focus here on the more peripheral somatic
system. Nocioceptors have fibers that either unmyelinated or sparsely myelinated and therefore tend to
travel more slowly than the previously described mechanoreceptors. And there are faster and slower
nocioceptors. A-delta mechnosensitive and mechanothermal nocioceptors are myelinated and help us to
respond quicker to mechanical and thermal injury respectively. C fibers are often polymodal,
unmyelinated fibers which are capable of responding to mechanical, thermal and chemical stmulation. A-
delta fibers travel at 5-30m/s and C fibers at 2m/s. This speed limits the resolution of of awareness to
perceive the sensation. The magnitude of the stimulation can further overwelm the temporal limits.
Nothing attracts (distracts) the attention like pain. The yogi knows this and seeks to understand how pain
is created, propagated and resolved.
The more rapidly acting somatosensory afferents are not involved in the sensation of temperature
and pain. Too much stimulation of encapsuled mechanoreceptors do not cause pain like the stimulation
of nocioceptors and the central pathways for nocioception are quite distinct from the other sensations.
Receptors at the free nerve ending are sensitive to a variety of stimuli. Endogenous substance that
respond to injury and similar exogenous chemicals can trigger a nocioceptive sensation via a subseptible
receptor initiating the threshold of pain. The information travels to the dorsal root ganglion and terminate
in the dorsal horn of the spinal cord. Here afferents can travel up and down a few spinal segments along
the “Lissauer's tract” terminating in the dorsal horns and then joining second order neurons than cross
the midline to the contralateral side and ascend up the anterolateral spinal cord.
Remember that the somatosensory mechanoreceptor neural pathway ascends through the
ipselateral dorsal columns-medial lemniscus pathways and crosses the midline at the medulla. The pain
pathways have their second order neurons cross more immediately and ascend anterolaterally to the
thalamus. Thus a unilateral lesion of the spinal cord often presents with a clinical picture of ipselateral
loss of touch, pressure, proprioception and vibration, and contralateral loss of temperature and pain. The
segration of the nocioceptors pathways from the mechanoreceptors continues through to the cortical
topography.
The anterolateral nocioceptive information develops a complex pattern of interconnections at
and above the thalamic level. A sensory discriminative branch goes through the ventral posterior lateral
nucleus of the thalamus and onto the somatosensory cortex similar to the dorsolateral system. This maps
for awareness the precise etheric quality, location, and magitude of the inciting stimuli. We discriminate
the pain thus.
Pain also motivates us. It does so through two distinct pathways: Via the reticular formation to
the superior colliculus, periaquductal grey, hypothalamus and amygdala; and through a branch to the
midline thalamic nuclei and then to affective-motivation centers in the anterior cingulate gyrus and
insular cortex. Autonomic activation, a reaction of emotional attachment, a neurohumoral cascade of
reflexive response, and the opportunity for a planned response are consequenses of these affective-
motivational nocioceptive pathways.
The cranial nerves V, VII, IX and X are involved with the sensation of pain in the facial region.
Visceral nocioception enters the spinal cord through dorsal column-medial lemniscal pathways—not
anterolateral pathways a might be suspected. The ascending response is a result of stimulation of free
nerve ending in an inflammatory soup of substances released due to tissue disturbance. Some if the soup
directs the protection and mending of the tissue. Some of the soup downright hurts. Histamines,
Bradykinins, Substance P, to name a few culprits are amonsgt the true foes of humanity – the literal thorn
that sticks in the butt of awareness – the cause of physical pain by stimulating free nerve ending
nocioceptors receptors.
Pain can be amplified in our consciousness and it can be reduced. Pain sensitivity can grow like
a wild-fire and be undeniable present on the screen of conscious; and it can go to subthreshold
awareness. There is a strong top-down descending control of pain that influences the perceived
magnitude of that pain. People given a true placebo for their severe pain can become pain free. The
perception of pain influences the sensation of pain. The descending cascade of central influence seems to
begin in the somatic sensory cortex and trisects into branches from here directly to the periaqueductal
grey, or indirectly via the amygdala and hypothalamus. From here the information is presented to the
nuclei of the rostral ventral medulla like the locus coeruleus, Parabrachial, Raphe, and medullary
reticular formation. Each of these areas process the painful information through its unique complex
modulation of the information and neurotransmittor response and descendingly influence the dorsal horn
of the spinal cord by inhibiting site of ascending pain information. Serotonin, norepinephrine, histamine,
dopamine, acetylcholine released in modulation by these rostral ventral medullary nuclei inhibit and
stimulate, i.e., modulate dorsal horn activity. These descending modulated inputs influence enkephlin
containing inter-neurons that can inhibit the C-fiber nocioceptor at the dorsal horn in the spinal cord.
Specifically, electrical and pharmaceutical stimulation of sites in the periaqueductal grey can facilitate or
inhibit ascending pain information via an endogenous opioid intermediaries at the periaqueductal and
spinal level. These endogenous opiates influence our perception of pain.
This is precisely a point of access of the yogi. “Asana” is a sanskrit word that can be translated
as comfortable posture – or finding a place of no-pain. Asana is the third limb of Patanjali's Astanga
Yoga. Pain is perhaps the loudest distraction to our consciousness. Yoga necessitates the skill of
cultivating the body to be minimally distractive, and maximally attentive. The yogi uses asana to allow
the body to remain supportive of the yogic endeavor. Suffering and pain is an inevitable part of having a
body. We have pain receptors and their consequences. A yogi can gain access to relief by understanding
the neurocognition involved.
A burn victim gains relief by being immersed into a virtual field of coldness. If patients are given
goggles that show snow fields and igloos etc, they feel relief from the burning. A yogi gains control by
first recognizing what to control. Some yogis induce pain onto themselves and tolerate severe physical
austerity in pursuit of this very understanding. Pain is so inevitably part of our daily existence that we
have lots of opportunity to see what is happening and attempt control without having to purposely induce
it. Just sitting gives us opportunity to feel pain. Pain is ubiquitous and constantly available to
consciousness. Yet sometime we seem so comfortable.
Visceral pain is especially unavoidable. Internal organs send primary afferents into the
lumbosacral spinal cord. In the dorsal horn they synapse with second order neurons that ascend through
either the anterolateral or dorsla columns. The anterolateral pathway is responsible for the “referred
pain” that one might feel from the viscera perceived overlayed onto the musculo-skeletal cutaneous
systems. The dorsal column-medial lemniscus pathway is the primary way that we discriminate visceral
sensations. Second order neurons from the dorsal column system synapse in the caudal medulla to the
arcuate fibers coalescing contralaterally into the medial lemniscus and synapsing onward to the ventral-
posterior thalamus. Surgical interruption at critical points in these pathways block the sensation from
reaching consciousness. Yogic interruption can do much the same.
In Traditional Oriental Medicine, most of our perception of pain is due to either a qi or blood
stagnation. A blood stagnation usually arises from some trauma or inflammation that literally leaks blood
into the non-vascular spaces. We are now biochemically aware of this blood soup which has noxious
chemicals like Bradykinins and Substance P and Histamine. This blood stagnation then leads to the qi
stagnation. A qi stagnation (which can also result from many etiologies than blood stagnation), occurs
when our perception of a bodily function is not resonant with our notion of its ability. We become aware
of dysfunction by a variety of ways, but one particularly obnoxious way is through pain. Our ability to
consciously control the body part may be impaired. Qi can be stuck by the body or the mind.
The anterolateral and dorsal column pathways do not end at the thalamus, but go onto the
primary and secondary somatosensory cortex and anterior cingulate cortex. Our discriminative sense of
pain remains sharp because of the segregation of the pathways from point of contact to the cortex. The
through an association process, we compare the location, intensity and quality of the stimulation with
previous experience and further discriminate the implications of the contact. Affective-motivational
pathways are activated that can cause a sense of fear or anxiety and autonomic reaction. The amygdala
and hypothalamus further implicate the contact with a painful stimulus by amplifying, diminishing or
further qualifying the sensation with our feelings about the sensation. These are weaved togther in a
binded experience almost immediately on contact.
Most of our perceptual reaction is dictated to us my our karma. That is, we tend to respond by
our imprinted memory of the previous implication. The anterior cingulate gyrus is involved in our
conscious decision to allow the karmically habitually response or to direct a willed response. We will
discuss the neurocognition of volitional response in more detail later, but for now, we must recognize
that we often do have some ability to no just be fully reflexive, even to a painful stimulus. “The mind can
lead the qi and the qi can lead the body” is an old chinese saying. We can, through our awareness, make a
neurophysiological change. We can, even if it is for a moment, be distracted from severe pain. Human
can learn how to endure pain and to ignore it. Pratyahara, the conscious blocking of sensation, is the
name for the fifth limb of Patanjali's Yoga. This is required for advanced concentration elseware.
The descending pathways modulate pain perception by effecting the ascending pain signals by
the way of endogenous opiates. Yogis learn specifically ways to stimulate endogenous opiates to modify
ascending pain and other viscero-cutaneous stimulation. One way of doing this is by cultivating a
“blissful” state of consciousness. Bliss, or ananda as it is called in sanskrit, is the word for the state of
conscious that is qualitatively fulfilling. Yogis, through pranayama exercises, learn how to specifically
modulate awareness to maximally resonant with ananda. Pranayama is the forth limb of Patanjali's yoga,
and this means the control of the etheric energies. A yogi uses pranayama to tune of consciousness
towards bliss. Many of these pranayama techniques, no doubt, affect endogenous hormones. And
affecting endogenous opiates are a way that a yogi allow for calmer abiding and deeper insight.
First a yogi must “sense” what an endogenous opiate “feels” like. This requires an acute
discrimination far finer than the wine connoisseur. Serotonin is experientially different than dopamine,
noradrenaline, or GABA. A yogi can learn to differentiate the experience of each. Drugs can lend a hint
of the experiential flavor of these neurochemicals. LSD, for example, is a serotonin agonist, and
accentuates the colours or our consciousness and a sense of profundity; Cocaine affects dopamine, and
messes with our reward and attachment centers. The experiential flavor of the chemical can be
differentiated and although a yogi may not know the name of the chemical, he/she may be aware of the
accentuation and diminished quality of one experience versus another. Now that we know of specific
neurohumoral pathways, we can learn to specifically modulate these.
Critical to all yogic paths is the very quality of consciousness itself. Consciousness tends to take
on the characteristics of that which it is focused on. The yogi seeks the characteristics of consciousness
itself. Most of the other of humanity seeks the characteristics of “that which it is focused on”. The yogi
seeks the difference between the field and the knower of the field. We know the field by studying objects
and their characteristics. We know the knower by being the knower and knowing that the knower is not
the object it beholds. “Not this” is the eternal discriminatory mantra of a yogi as one beholds an object
on consciousness. And even though, for a moment, one may be fooled by the glamour of that object, a
yogi continually returns to consciousness itself as it is, not that.
Traditionally, the qualities of experience itself, are described in the Sanskrit word
“Satchidananda”. Sat means reality, being, truth --- that which really is; Chid describes the self-evident
sentient awareness faculty; ananda means bliss, as described above. Satchidananda is the great
qualitative hint for a yogi as she discriminates being aware from that which we are aware of. A yogi
studies the effects of neurochemicals and the hormones onto consciousness, like a meteorologist might
study the atmospheric affects onto the earth. Yogis studies the effects of these chemistries in the tears and
the laughter of life and differentiates the satchidananda wheat from the shaft. The yogi watches carefully
how consciousness grasps onto objects and clings to them as if they could be owned and how
consciousness conditions itself to behold as such. The yogi watches very carefully the pathways that
consciousness tends to go down (or up). Eventually a yogi comes to see the pixels of our mind are indeed
the paint of serotonin, etc.
Patanjali warns of the enticing powers or “siddhis” that come onto the screen of awareness. A
yogi can get lost in the exploration of the pixels and can manipulate these pixels through our imagining
will. We can fly, and swim under water in the astral realms. These yogically induced, brain created
imaginary realms can become very real and psychotically delusional. And they can thus be very
distracting to a yogi who seeks realness, insight and fulfillment. Many a pranayama student have noticed
that the stirred up astral and etheric attentions have distracting consequences. The yogi is devoted to the
mindfulness on the journey whether in the physical, astral or etheric fields of awareness. The particular
cortical influences provide theatre for the field of somatosensory input.
The organized topology of the ascending sensory pathways of the spine and brainstem keep
faithful to the ventral posterior complex of the thalamus. The thalamus maintains the somatotopic
representation of the body and head, as well as modality specific representation. The ventral posterior
lateral thalamus receives somatosensory information from the posterior head and the rest of the body;
while the Posterior medial nucleus recieves information from he anterior facial area. From the thalamus
neurons reveal topologically distinct connections with layer 4 of the primary somatic sensory cortex in
the postcentral gyrus of the parietal lobe. This somatotopic order helps creates the etheric mapping on
our screen of consciousness. An homunculus can be constructed to reflect the amount of sensory cortex
devoted to to a density particular receptor area. Our ability to gain conscious resolution of cutaneous
sensation is dependent on this mapping. In other words, our etheric body is at least partly dependent on
the neural investment of the physical body. Our conscious attention being another critical factor.
Alertness and attention require thalamo-cortical looping. The pulse of the alertness is probably
located in the thalamus, for ablation here can lead to loss of consciousness itself. The cortex is probably
responsible for the bringing recognition to those objects. The meaning and value that is projected onto
objects are probable associated in the cortical centers. From the primary somatic sensory centers, the
information is distributed to “higher” cortical centers for example, the secondary somatosensory cortex,
which connects with the hippocampus and amygdala. These associated memories and remembered
feelings onto the tactile object. Area 7 or the superior parietal lobe is specifically involve in the
stereogenic recognition of tactile objects. Our etheric mapping of our cutaneous body is imprinted with
these affective-motivational associations, learnings and memories as we witness the binded experience.
A yogi learns to tease out the differences, thus understanding the utility and downfall of each
association. In other words, the karmic repercussion of an experience is imbued into these higher cortical
centers for further capacity.
Functional remapping of thalamic and cortical centers can occur and prove the plasticity of the
brain centers to compensate for injury or deficit. The remapping can also occur from consciously willing
it to occur. Attention to brain functioning can change brain functioning and this fortunately does can be
adjusted by wise skill. A yogi specifically seeks to master the pathways of neurocognition because those
are the highways on which the journey depends; We sink and swim in our neurocognitive fields.

The Topography of the Visual System

Light comes through the cornea, through the pupil, through the lense, onto the retina in an
inverted and left-right reversed pattern. Bundled ganglion cell axons form the optic nerve as they exit the
retina through the optic disk and head to the optic chiasm below the diencephalon; About 40% of these
fibers head towards the same sided midbrain and thalamus, and about 60% cross at the optic chiasm.
From here these axons head to the dorsal lateral geniculate nucleus of the thalamus. Some go on to the
primary visual area of the cortex and its association cortices, by the way of the internal capsule. Much of
the visual processing occurs at the level of the retina. There are about 200 million specialized nerve cells
in the retina of which about 130 million of which are photoreceptors. Light is primarily focused by the
lens though the gel of the vitreous humor onto a concentration of cone photoreceptors in the retina in an
area called the fovea. This is the most light sensitive part and is responsible for the highest focus of
visual resolution. We use our fovea when we look directly at something and differentiate color and detail.
The cone cells are less sensitive to light than the rods.
The rod photoreceptors are located more on the periphery of the retina and are more sensitive to
low light levels and motion detection. Night sky viewers use this phenomena and focus slightly off
center at night on a star to maximally use the cones for detail and the rods for light gathering.
Photoreceptor pigments become unstable when exposed to light and decompose intiating a
hyperpolarization of the neuron. Rod cells contain the pigment rhodopsin and cones contain distinct cone
opsins responding to distinct absorption spectrum. The rods help us appreciate brightness and amount of
luminescence. The cones are specialized to transduce 3 fundamental color hues. These cells also begin to
organize topographically the information from their visual fields. Rods are five hundred times more
sensitive to light than cones and may respond even to as little as one photon of light energy.
The information from the rods and cones is processed by the intermediary neurons before they
even reach the ganglion cells. Bipolar cells, horizontal cells, and amacrine cells help to excite further on-
center neurons and laterally inhibit off-center neighboring retinal ganglion cells to capture the spatial
pattern of the receptive field. The balancing of the excitation and inhibition helps to enhance possible
contours and edges defining patterns and shapes and at the same time insuring neural efficiency. In a
push-pull fashion, the color red might be enhanced in an image, and the greens more inhibited. Lateral
inhibition and excitation allows for amplification of a little light information into a a larger
representation neurally. The fact that we see many gradations of hues and saturations beyond just three
primary colors, means that a lot of visual processing happens at higher order centers than at the retina.
But a lot of processing and organization and packaging of prefiltered information is sent on its way from
the retina. The cell bodies of the retinal ganglion join into the optic nerve leaving the retina at the
proverbial blind spot. This area of the retina has no photoreceptors because it is all optic nerve. The
higher order centers compensate for this and interpolate the hole in our visual field with an apparent
patch. Light travels through the ganglion cells, and intermediary neurons onto the on curved surface of
the retinal epithelium. The information is transmitted through the intermediaries to the ganglion cells
which send their bundle through the optic nerve. Phototransduced information about the intensity of
light, the contrasts, colors, forms and meaning is packaged into the action potentials leaving the optic
nerve and relayed for further processing.
Some neurons go onto the pretectum to coordinate the pupillary light reflex. These pretectal
neurons connect with the midbrain at the Edinger-Westphal nucleus close to the oculomotor nerve
nucleus. Preganglionic parasympathetic neurons project from the Edinger-Westphal nucleus connect with
ciliary ganglion that activate the constrictor muscle of the iris decreasing the diameter of the pupil when
light intiates this cascade.
Retinal ganglion cells also target the suprachiasmatic nucleus of the hypothalamus. The SCN is
involved in regulating the light sensitive biorhymic circadian cycles. This retinohypothalamic pathway is
involved in our sleep cycling, various hypothalamic endocrine cycles, setting the oscillatory beats of our
life. Much of our experience and behavior is influenced by this particular light influence. Sex hormones,
adrenal hormones, appetite hormones, metabolic hormones and our alertness itself is greatly influenced
by these retinohyothalamic connections.
Another critical group of axons leave from the retina and target the superior colliculus on the
dorsal surface of the midbrain. These go on to coordinate head and eye movements. This center is also
involved in paying attention to the internal visual objects. Human neuroanatomy uses similar pathways
for exteroceptive and interoceptive attention to visual objects. Yogis can use this reflex to detach our
attention or attach attention to internal objects of attention buy using this pathway. Chaotic eye
movements are associated with a dissociated mind; Quieting the the muscles help to quiet even the
interoceptive visual fields. We can assess our cortex by moving our eyes. This has significant
implications.
About 90% of the neuronal output from the retina projects retinoptically to the lateral geniculate
nucleus (LGN) of the thalamus and on to the Area VI, the primary visual cortex. The retinoptic mapping
is conserved throughout. The retina sends a three layered map from its photoreceptors to the LGN and
faithfully onto VI of the primary visual cortex in the occipital lobe. The LGN and cortex communicate
back and forth to filter, amplify and inhibit this visual information. From the VI, complex information is
overlayed onto the primary sensation in V1 in the higher order visual area. Much processing occurs even
at the retinal layer amongst the rods and the cones. And much of the specific qualities of the information
are put on by the others areas of the cortex. We recognize faces, houses, visual scenes, make decisions,
have feelings, and pay attention to features using the higher order cortico-thalamic processes.
There are two main higher order pathways that visual information tends to take after V1. These
have come to be known as the dorsal and the ventral pathways. The dorsal pathway helps the awareness
know “where” the object in relation to here, now, while the ventral path discerns “what” the object is, by
recognizing and feature discrimination including color, orientation, depth and dimension, and category.
The dorsal path goes from VI in the occiput towards the angular gyrus and the parietal cortex. Motion
and timing are coordinated into an plan of comprehension and response. Damage to this dorsal path can
lead to the inability to recognize that two objects are in different places or the inability to see objects
moving or to time a response appropriately to a moving object. It is hard to have visual attention if
unable to track objects moving in time and space. This dorsal pathway is primarily egocentric, in the
sense that it is designed to see the world and its objects in relation to me. We will have a lot to say about
the implications of this.
The ventral path is more alloocentric, focused more on the specific qualia and their group
relationship. From V1 the information can travel into nearby visual processing areas that further discern
orientation features, dimensional features, color, contrast, hue and saturation, and an further into the
mporal lobe to resonate with visual memory similarities and differences to be recognizible and on further
to the frontal cortex for meaning and the amygdala for value. Shapes are registered in V2, angle and
orientation in V3, Color and shape in V4, direction of movement in V5, and the inferior temporal lobe
especially the fusiform gyrus is important in recognizing specific faces.
Bottom up processing brings a visual scene and its characterstics to awareness, which then
attends, reasesses, and searches for meaning and significance. This top down processing is a necessary
part of our visual system and much of our perceptual experience is created by how we perceiveand
conceive things. The brain itself works to make sense of things and uses past stored data to fill in the
parts of our perceptions. The ventral route superimposes form and meaning to the object. Awareness is
focused more objectively, allocentrically, onto what the object is and its characteristics. The dorsal path
is more concerned with spatially processing the motion characteristics and creating an action plan. Most
of this dorsal path especially is subconscious. It usually when the frontal cortex gets involved, when the
bottom up perception finally is a recognizable perception. The perception process itself can take up to
400ms, but can be much quicker.
An alert person an respond to stimuli within 70ms, but not consciously. Movement memories
stored in the basal ganglia do most of the automated response. It is not until 285ms-500ms that a
conscious perception actually occurs and a response is consciously generated. The brain tricks awareness
to think that perception is immediate. The visual information must be put on our screen of consciousness
before we have the possibility of being aware of it. The brain has particular processing regions that do
specific decoding functions. The parahippocampal areas tends to decode topographical information about
the scene; the extrastriate body area decodes visual information about the human body; The left posterior
prefrontal cortex is involved with decoding words and semantics; The lateral occipital complex is
important for recognizing shapes of objects.
The information is not just a feed-forward system; The higher order information also feeds back
to both V1 and the thalamus. Indeed, it is the feedback and feed-forward system between the bottom-up
and top down processing centers that helps as to become conscious. The thalamus is responsible for the
sorting and relaying of the information onto the cortical realms. It also pumps the energy of alertness into
the cortical voltage. Consciousness itself is this distributed pattern of neural activity. Awareness can also
direct, through attention, which neural circuit to amplify or inhibit. The screen of consciousness is not
necessarily a screen like a monitor or tv. It is a biocircuit that when activated can resonate a past
experiential qualia stored there in network with other features stored elsewhere. The storage and
decoding sites are brain localized specific. This information is binded together through cortico-thalamic
looping to create the virtual visual experience.
We can do this with our imagination. We can visually image an image of an apple. We can
virtually change the color and shape and texture and motion of the apple in our mind. To do so, we must
pull forth from the many different regions that remember different qualia and bind it on our mind. Where
exactly is our “mind”?
It remains distributed. We egotistically like to think that there is an actually screen and a subject
watching that screen. But what if the watching was just the right hemisphere watching left and visa-
verse? What if awareness itself is a distributed function interdependent on brain functioning as well and
that the very notion of “self” is actually no-self? Awareness, itself, is a biological function and as such,
has a multitude of interdependent causes. The identification of awareness as a “self”, that is, as “Me” is a
series of parallel brain circuits resonating to amplify and inhibit memories of past similarities creating an
illusion of an “identity”, but it is actually a field of awareness, with no-self.
 If there is “no-self” then who is responsible for “my” actions. Who is it that actually decides to
create a change and direct the energies of the mind and body? How is it that image's distinct qualities are
binded together into the actual image we perceive? One theory is that the very spin characteristics of the
quantum particles that make up the microtubules of neurons have, a their essential nature characteristics
of awareness itself. Awareness, it has been argued, is part of the very fundamental characteristics of
quantum particles, just as spin and momentum. Information about quantum entanglement within these
microtubules in one neuron may be able to transmit information via the gap junction connecting the
neurons. Consciousness may be embedded in the very fabric of spacetime and as the quantum
information of electrons getting phased lock in a quantum entanglement synchronizes via gap junctions
to phase lock these into the 40 Hz gamma oscillations connnecting the distributed network of the cortico-
thalamic and cortico-cortex loops distributed throughout the brain. Somehow visual input can, through
this 40Mz gamma frequency overlay the distributed neurological functions necessary to create a visual
perception.
The sensation of the visual object hopefully is isomorphic with the perception of the object,
which is hopefully isomorphic with the object the sensation represents. Experientially, we assume that
the objects we perceive are the objects we are sensing. We also assume that our awareness is real by the
very nature of the self-evidence of our own subjectivity. Somehow awareness itself is homeomorphic
with the quantum fields of the physical substratum enlivening the conscious theatre. Is awareness
actually characteristic of the quanta itself? Or is awareness a feature of a distributed neural system that
uses a set of decoding areas and re-assembling processing points to create a distributed field. The turning
on of that distinct input is like a quanlitative experiential pixel on a n-dimensional GIS monitoring
system. Some of the “n”dimensions includes physical features, some conceptual, some, autobiographical,
some procedural, some pleasureable some not. Our pleasure center memories can be activated by the
gamma synchrony especially upon recognition and attachment. In our brain, pixels are not just colors,
but feelings and histories and opinions each with their neurollogically encoded karmic capacity. Karma
is stored in our memory. Our memory is distributed throughout our brain. We are hard wired to record
karma.
That means that we need to be especially carefully what we record. Unfortunately for us adults,
most of our recording patterns started long before our current wisdom. Our brain is formed by our
childhood part of us and the bulk of our karma is devoted as such. The “hard problem” is not just
knowing precisely how consciousness arises from matter, but perhaps the harder problem is knowing
how to cultivate this fact to our advantage and create brain pathways that work to our karmic advantage.
We have two direction from which to pursue these hard problems – from the neuro – or from the
-cognitive. Science chooses the neuroscience; Raja yoga chooses the cognitive approach to the hard
problem. Here we recognize the neurocognitive, a synthesis approach.
The visual pathways are especially convincing. Visual objects seem so real, so bright, so
beautiful, so useful. Our visual field can bring in a lot of very useful information is we have the wisdom
to interpret it. We miss most of the information because our consciousness is often internally focused in
internal dialog, other sensations, memory attachmets, and on the re-interpretation of the information.
Seeing allows us to go far without leaving our chair. Visual imagination allows us to travel even further.
We can synthesize visual data like a sculpture does with clay. We can imagine a purple apple shaped like
a pear, but smells like and orange. The word “insight” says it best, because a picture “is worth a thousand
words”. Our ability to comprehend and gain insight requires this ability to see into the relationship of it's
networked memories. We use our inner sight to see the realness of our experience.
We not only can see objects with our “inner eye”, but we can behold that interoception. The
unifying principle of the field of awareness takes witness as if even the perception of the sensation of the
even imagined visual object is seen by an observer. Awareness is the unifying field for our experience.
Yoga recognizes awareness as the fundamental field upon which visual objects lie. Visual objects will
come into our field of awareness whether we like it or not, if we open our eyes, or close them, objects
with visual form can occupy our field of awareness. How we attend to these objects is begins the yogic
path.
Yogis use the attentional processes to learn concentrate. These attentional processes are
prototypically modelled after both the visual and auditory neurological systems (we will soon discuss the
auditory system). We pay attention to things in our mind using the same brain facilities we use to pay
attention to visual and auditory stimuli in the environment. We can hold an object on our mind like we
hold it in our field of vision. The yogi uses the visual pathways described above in meditation exercises
that allow the focusing and control of the objects and their effects on the thought waves of the mind.
An important skill for any yogi is to learn to separate the seeing of an object for what it is, and
for the conceptual overlays of meaning and value we superimpose on the object. A yogi can learn to go
to the primary visual area of the brain and be with that function, as well as the thalamus and other
association areas. A yogi watches these neurological areas cloth the object with the glitter of the glamour
we conceive it to be. A yogi learns to “merely witness” and watch the patterns of the neurocogntion –
become familiar with them and recognize their influence on our daily choices and convictions.
A sensitive yogi should be able to discern even the retina's role in transmitting light and color. A
yogi should see the difference between the colors, and the form and shape and movement of a visual
object entering consciousness, and the aversion, attraction, the name, the memory tag, the opinion of the
internal dialog also experienced. An important stage of concentration is to assimilate and accommodate
objects without disturbance of the field of awareness, A yogi explores the brain fields while in astral and
etheric traveling eventually recognizing that even (and perhaps especially) objects on the astral and
etheric planes. One need be careful not to be lost mistaking the atsral for the real. This is called
psychosis.
Most yogic paths use special exercises and attitudes to promote a healthy neurocognitive
conditioning. Some behaviors and even, thoughts are forbidden and others promoted. Some meditation
techniques for example, have the mediator focus of form characteristics of an object – say a image of
persona. By focusing of the “what” characteristics may be encouraging the more allocentric ventral
pathway and discouraging the more dorsal and egocentric pathways. There are areas specifically within
the region on the ventral dispersion that is more spiritual, blissful, insightful.
Kensho, samadhi, satori, and nirvana are steppingstones on the path to yoga. Each of these are
neurocognitive opportunities, cultivations that can recondition our karma towards encouraging
motivations. They are signs that the reconditioning has indeed occurred, a sign of the freedom that comes
with the burden of conditioned attachment. Each of these represent a way of seeing – a level of insight
into the real way of things. We can have a flash of insight or live insightfully. They journey between the
two is vast.
We study the neurocognitive because this allows us to learn about the physical terrain – the
conditioning is imprinted into the neurocognitive circuits that have come to be hardwired the brain. A
hatha yogi does physical exercises and austerities to learn about the blessings and curses of the physical
body. Hopefully the yogi will learn how to cultivate excellent health into the physical characteristics of
the body – to bring the natural circuits of the body into their best and to utilize the body in service to the
higher principles. A fitter body allows for a fitter mind; Alertness, attention, focus, memory, moods can
be manipulated by yogic exercises used as the knife sharpener to sharpen the mind. We will return again
to the visual system when we discuss attention A yogi soon learns that the internal third eye uses similar
neural networks as does visual attention. A yogi uses the body and the cognitive capacities as tools to
gain control and discipline the creation of future karma.
Visual memory is a product of our past's “future karma”. Some visual memories are “good”,
some are neutral and some are “bad” based on their positive and negative disturbance on the field of
awareness and its connections. Visual memories are the re-congealed neuronal assembled network of
identification synchronicity based on previous assemblages. The ability to see objects, recognize them,
imagine them, ponder them, want them, all these are biological properties which come with these
vehicles. The ability to take the object for what it is, with minimal field disturbance and maximum
insight as to its implication are yogic properties which requires years (ions of generations) of cultivation.
Visual images flood our field of awareness and attract and repulse our attention. A yoga can be captured
by these images and distracted from the point of concentration. Sounds too, can be very focusing and
very distracting for our attention.

The Neurocognition of Audition

Sound is so familiar to most of us that we cannot imagine a world without sounds. Sound not
only helps us to further identify objects, but they also orient us in spatial and social fields. Sounds fill the
gaps of experience to further convince us that our experience is “real”. We can feel our space through
sound and sound can stir our feelings. Sound has pitch, intensity, rhythm, timbre and has symbolic
encoding capability. Sounds, like images, are conditionally tied with reflexive physiological and
behavioral responses. Sound is not just what we hear, but how we hear it.
Like vision, the auditory system remains topgraphically faithful from input all the way through
the cortex. The tonotopic organization allows us to sense and eventually perceive distinctions between
sound objects. The auditory system sorts information in terms of frequency and the meaning of the pitch
variations. Sentient life learns to make distinctions in tonal information by associating the current sounds
with current and past sensory data. The sound first must be physiologically teased into pitch
differentiation. This is first accomplished by the hair cells of the inner ear.
Sound vibration enters into the ear via the external meatus and through conducted boney
vibrations that affect the vibration of the tympanic membrane. This little thin piece of saran wraplike
material is connects the external ear with a series of tiny bones in the middle ear, the malleus, the incus
and the stapes. The incus itself lies on the oval window of the cochlea and translates the sound vibe from
the air into a mechanical displacement of the oval window. The oval window movement creates a
pressure wave through the fluid filled, spiral shaped cochlea to the organ of Corti. Here, stereocilia, that
is, sound sensitive hairs vibrate in response to the pressure wave. Each hair cell is a modified microvilli
is tune to a particular frequency and transduce the mechanical energy translated from the sound wave
into a pressure wave. A hair bundle can contains hundreds of stereocelia. Hair bundles are displaced by
the pressure wave at a resonant frequency opening cation sensitive ion gates and initiating an action
potential. It takes only about 10 microsesonds for the hair bundle deflected only .1 nanometer. The
basilar membrane beneath the hair cell is tuned like the strings on a piano and vibrates in tune with
specific frequencies. The basilar membrane is stiff on one end and floppier on the other and unlike
discrete piano strings is directly contiguous sheet connected and influencing its neighbor. Maxiamal
displacement of the basilar membrane is frequency specific. Outer hair motility is related to basilar
membrane vibration which is indirectly related to the air pressure vibration. The hair cells/basilar
membrane complex are tuned resonators from which frequency-specific movement triggers the ion gates
to open allowing the completion of the transduction from a mechanical force into neuronally encoded
information.
As hair bundles are deflected in a direction towards the tallest stereocilium, transduction
channels open allowing potassium to enter into the cell. This depolarization further instigates voltage
gated calcium channels to open. This calcium influx cause a neurotransmitter release onto auditory nerve
endings and a resultant action potential. Tonotopically accurate bundles of axon from these auditory
afferent nerves join into the cochlear branch of the XIII auditory cranial nerve on its way to the cochlear
nucleus in the rostral medulla. Ascending auditory nerves may cross over at the mid-pons and synapse at
the superior olive. Ascending tonotopically parallel tracts synapse in the midbrain at the inferior
colliculus and onwards to the medial geniculate complex in the thalamus and its connections with the
primary auditory cortex in the temporal lobes.
Loudness can be encoded by either the rate of the action potentials fired proportional to the
sound intensity and to specialized hair cells that fire not from frequency of the sound, but from the sound
intensity. Pitch and loudness are two essential characteristics of sound, but sound also gives the
opportunity to locate the source of the sound. Echolocation helps creates a spatial context for our
experience. Action potentials initiated from one ear occurs slightly before the other more distal ear. The
interaural time differences allows for a spatial differentiation to occur and adjust further head and eye
reorientation for a better evaluation. The ears create an auditory space that is occupied by moving and
meaningful objects. The brain can actually further differentiate location by analyzing the phase
differential of the two ears. How out of phase a sound is depends on frequency and location of the
sound.. Coincidence detectors which appreciate the interaural time differences are probable located in the
medial superior olive and tend to respond when originated information arrives at the same time (or not).
Interaural sound intensity differences is probably computed in the lateral superior olive and medial
nucleus of the trapezoid body. Minute time and space differences detected by the midbrain auditory
center in the olives which allow a creature to reflexively focus further attention onto objects in the
auditory space map experienced.
 The ascending auditory fibers in the brainstem insure bilateral connectivity, but they also keep
location and frequency qualia in discretely mapped channels. During development the cortical
representation of sound is specifically enhanced by the important frequencies of exposure during
development. This includes in the womb during fetal development. The ears are formed in the embryo by
6 weeks and and hearing by ay least 24 weeks gestation. The brain is incredibly plastic and develops a
tonotopically accurate map if given the proper exposures to sound in youth present opportunity. The
primary,secondary and tertiary auditory cortices require the exposure of a hearing creature to sounds to
provide the complex associations we attach onto the sounds. These auditory cortical areas are not critical
however for the simple perception of sounds because of the high degree of bilateral connectivity and
especially because of the subcortical aural processing. These subcortical areas present the sounds to the
higher cortical centers that help to further recognize the sequences and meanings of the sounds.
The medial geniculate complex of the thalamus may further help differentiate sound sequences
by receiving convergent input from higher and lower auditory centers. They may help to analyze spectral
combinations that occur at the same time and at different times. The thalamic centers help us to
recognize the sounds as distinct or in combination. Sound has the ability to carry a lot of information. It
takes a lot of processing to comprehend the implications of that information. Sound pitch, intensity,
sequence, context and combination and symbolic representation are presented to consciousness to further
process. The is much top-down processing and focusing via auditory efferents. Feedback opportunities
descend from the auditory cortex to the medial geniculate and inferior olive to to the rec.
Like the visual attentional system, the central auditory attentional paths tend to flow dorsal to
discern the spatial “where” of a sound object or the ventral, “what” identification, features and meaning.
The planum temporale is the hub that directs the attention ventrally or dorsally. Auditory stream analysis
is a very complicated event neurologically. Rhythm, harmony and melody probably take place in the
secondary auditory centers, and the weaving these subunits into a whole gestalt probable occurs in the
tertiary auditory centers. Then somehow probably in the the intraparietal centers, our awareness gets a
binded scene created uniteing our visual, auditory and somatosensory systems together into a meaningful
whole.
Sounds are especially symbolic for the meaning they represent and many of the sounds we hear
have a meaning abstracted from the origin of the sound itself. The sound of a squeaking wheel can
directly be the sound of the wheel itself. But the words “squeaking wheel” have nothing to do with the
sound of wheels squeaking. Speech activates large areas of the auditory cortex, far more than just clicks
or simple tones. Speech processing and speech production activates areas in the auditory cortex.
Receptive speech is further processed in Wernicke's area and a respose generated and coordinated in
Broca's area of the primary motor cortex. These areas are famous for their ability to be affected by a
stroke, which my lead to the receptive or productive aphasias respectively. The auditory cortex is active
in both speech production and reception. And it is very important with out internal dialogue.
Yogis, indeed, all mediators, must deal with the distraction ability of sounds onto our
consciousness. We have auditory input coming into our awareness at almost every waking moment. We
can access a person sleeping with sounds and the consciousness of sound is usually the last to go when
we fall asleep. Sounds are almost always associated with a meaning. Most of what we mean by meaning
will need to be put into sound to allow the meaning to be transferred. Yogis learn to use sound to
cultivate certain types of conscious experiences; Yogis master the auditory processing system to still the
thought waves of the mind by recognizing the conditioned patterns of responding and quieting both the
ventral and dorsal pathways.
Imagined sounds use similar auditory pathways as actual sounds. Likewise, conditioned verbal
response patterns that we say to ourselves follow similar motor pathways as the actual spoken word.
Wise Ways to Tune into the Quality of Life

Tuning our Fundamental Way

In this study, we speculate on how and why one can gain skill in cultivating experiential and
expressive states and transformations that are especially valuable and truthful. Wisdom is the thematic
pattern of successful applications of appropriate capacities to skillfully manifest a valuable or
meaningful state. Wisdom is the trait, that is, virtue, of cultivation of our awareness into strong, clear
and fulfilling ways of harmonizing experience. Since wisdom is the success of our well intended
capacity, it occurs wherever there is a potential for intentional capacity, which is throughout every field
of our awareness that can influence a state parameter. Wisdom is the qualitative experiential field
resonance generated by knowledgeable, skilled and intentional cultivation of the field itself. Wisdom is
expressed through the disciplined care we give in learning, practicing and persisting valuable traits.
The capacity to be wise in an endeavor implies an accurate perception, conception,
comprehension and volition. It also implies the moral ability to coordinate experience in ways that are
encouraging to further meaning and value. The more capable the capacity and the more willing the
inductance, the “higher” the potential quality of the resonance and “more stable” the experienced
resonance field. Integrity is the willingness to apply one’s capacities in a truthful and valuable way.
Wisdom is the successful cultivation of our integrity, capacity, and inductance as expressed in the
qualitative power of the manifestation.
This particular chapter will focus not necessarily upon the developmental evolution of positive
and negative experience, but specifically more on the principled excellences that are potentially capable
of being achieved at a stage of development. And this particular study will not particularly focus on the
many potential developmental aspects of quality and truthful experience, but on the potentially
successfully developed and cultivated states and their excellent transformative capacities. This focus
now is more on the general topological and topographical characteristics of excellent experiential fields
and their potential states, than the specific details of a personal terrain.
There have been many books on a dogma of how and why to improve the quality of human
experiences. This is not one such writing. This is a writing that describes how and why humans
experience value and meaning. Humans comprehend through models and the goal of this writing is to
help us comprehend a model of wisdom and fulfilling experiences that are likely and possible. We
conceive resonance through our conceived congruence with the models we evaluate them by. Now we
can give more description of the resonant field itself, and the principle fundamental trait qualities
(capacities) of multi-dimensional experiences and expressions that are navigating towards a more
valuable way. The description is in the form of experientially operational signs and symptoms that
accompany the experiential paths of excellence.
The paths we tread occur within the boundaries of our experience. The potential excellent paths
represent potential intentional directions from the context of the here-now space. The field of the bundle
of vectors that represent the many excellent ways to proceed from the here-now is called the field of
dharmic potential. The most excellent and fulfilling of these paths is our dharma. Experience is
impulsed forward in a karmically predisposed tendency to proceed with a certain conditioned inertial
directional tendency. Intention can positively influence the momentum by motivating towards a more
congruent solution path. One’s dharmic geodesic is the wisdom path from the here now to ones most
graceful, fulfilling and meaningful experience and manifestation potentials. Resonance occurs when
intention aligns in phase, the personal karma with the dharmic geodesic and a truthful/meaningful event
is manifested.
Our particular resonance and our particular dharmic geodesic are attached closely with our
particular karmic tendencies, our personal capabilities and intentional willingness. These synchronically
meet in the here-now context to influence the next movement forward. We will now contemplate on the
harmonious synchronization of these experiential resonances as a person aligns their karmic tendencies
with their dharmic geodesic.

Prenatal Attunement
Principle: The wisdom of the parents is to provide greatest prenatal opportunities for an
unborn life and this begins with the intention of the conception. The truth and value of the parents and
their relationship set the impulse that sets the unborn life into qualitative motion. A life is especially
blessed when their parents have integrity, are truly in love, and accommodate well for their child.
To date, humans have not verified the moment of conscious awakening in the fetus. Experience
is probably mostly vegetative as we first form, transform, develop and transform. Early fetuses probable
sense without necessarily perceiving the sensation. They are the sensation. Development seems to move
from complete attachment of the awareness to the objects sensed as being the actual real object. Humans
mature through early phases of complete self-absorption and direct perception of the object with minimal
representation. Conception, comprehension and volition are premature at this point. Infants learn by
observing their sensations. Perceptions are their primary experiential states in fetal and early infantile
experience. The fetus reacts reflexively to most of the stimulation.
 The parents, however, do have conceptions, comprehensions and volitions that influence the
attunement of that child towards fulfillment. A seed that is planted with care and intention to construct a
beautiful life predisposes a force of conditions onto that child. A child conceived accidentally to an
uncaring parent who may be abusive and neglectful has a motivational predisposition to fail to thrive.
Infantile failure to thrive can occur from genetic and physical causes, and can also can be influenced by
psychosocial failures of care.
The moment of birth is traumatic for all creatures after being squished through a tight space from
a secure womb into as cold world. The infant is faced with the harsh reality of the world as it is: painful,
lacking and relentless. To live is to be born into suffering; and to be comforted by those who care. Care
can only temporarily bring relief from the relentless need to eat, be warm, poop and pee and cope.
Each being is born with a certain degree of sensitivity based on the hardware and software
available. We each have sensory thresholds to demand our attention and those that need our attention.
Infants learn to become aware of objects outside their body. Alert and aroused perception is a skill that
we develop and each of use develop skills in our sensory awareness based on our given apparatus and
predisposed style of attention. Some infants are temperamentally more focused and others more
distracted. Healthy infants pursue the objects of the world. Some do so more intensely than others.
Others are more cautious.
Healthy children are born with temperaments that will influence and be influence by the care the
get. Children can develop to become adaptable, flexible, task oriented. They can be highly reactive,
fussy and feisty, non-accommodating, nor assimilating. They might be very intense, annoying,
distractible and moody. They might be calm, sweet and cute. Babies are cared for in the context of their
body, temperament and home. This sets the stage for their development. Wiser parents learn to
effectively care for their babies and encourage trusting, secure and comfortable children.
Mammals, including humans, have a nesting instinct when they are pregnant. The mother will
usually get anxiety unless her nest is satisfactorily comfortable for birth and childrearing. The
environment is preferred to be safe and reasonably private from strangers, protective from the elements
and other creatures, fresh and comfortable. A pregnant, delivering and postnatal mother is vulnerable.
Birth can be a beautiful experience, painful though it might be, for all involved. The wise parents come
together in love for the purpose of creating a beautiful life and family together. Birth brings these
commitments to the forefront. How a family prepares for birth is symbolic for their moral way. Crisis
can precipitate or bliss can be had as a new life comes into the world.
The commitment of the parents sets the moral stage for the child to be. The are many reasons to
conceive a child and sometimes reason did not play a role. The most blessed babies are those that are
born from the love of caring parents, committed to helping that life thrive wholesomely. Parents are at
different stages and places and in different cultural contexts. Things happen and commitments transform
and the love-commitment dream seldom manifests as hoped. Despite the parents being single, married,
gay, whatever, the important thing is that they actively care for the needs of the child and help her to
thrive. The behavior they model is the context for the developing child. Behavior can be constructive or
destructive and the parent’s behavior set the moral tone for the child.
Children eventually learn how to correlate their experiences with objective and social norms.
They have to early on, learn how to cope with their internal sensations and their temperamental
dispositions more directly. A child brought up in a peaceful environment, in a peaceful family and
culture, with economic and political stability, and cultural depth is more encouraged to have a stable
equilibrium. Some cultures especially cultivate stability and resonance as a cultural norm. Other, and
most heterogeneous societies have lost sights of the peaceful states as part of the norm. The norm may
actually be more hectic, driven, unsettling and uncomfortable. Peace is not something that most of our
parents have modeled for us.
Peace exists in an ideal world, but not in the experiences of most people and cultures. Peace is
none the less, a state of experience and society that each of us long for. Young children especially thrive
in more peaceful and stable environments. Hateful, aggressive, angry, moody and stressed
environments stimulate the child to be more conditionally reactional to stimuli generalized in these ways.
A child’s ability to appreciate and maintain calm abiding as a resonant field state is tuned by the
resonant field of the parents, the family, the culture and the environment. These qualitative influences
set the tone for the child to be comforted by. Some kids are mort comforted and others more agitated.
The early temperamental influences are contexted by the qualitative field states that the nest provides.
Security and ability to be calm are essential traits for the wisdom path.
A parent hopes to encourage enthusiasm for exploring the world, to recognize the dangers that
exist for what they are, and take course to avoid them; and to pursue a path that is curious, creative, deep
and true. Children crawl, trip and fall and embark on the long journey to driving their vehicle
masterfully. The child’s egoic tendency try harder or not try again upon failure sets a fundamental trait
tendency pattern for attempted operations. This tendency may be conditioned by the family’s reaction to
the infant’s exploration and failed attempts. The family’s team interaction influence the conceptual
development as the infant becomes a young child.
The wisest way for a parent is to gain skill in raising children. Unfortunately, many parents are
clumsy in their childrearing as their newborn child may be the first child the grownups have ever held in
their life. Parental wisdom does not come that easy. It usually comes around grandparenthood, when we
can witness one or two full generations of cause and effect of techniques to discipline children. The
particular discipline technique is not as important as the result, which is a more valuable and meaningful
experience. Parents in the midst of the stresses of daily living, often loose sight of the goal of
parenthood. Parents often remain in a reactive stressed state moving from disequilibrium to
disequilibrium.
The particular personality styles and traits of those influencing the early child condition the
stylistic developmental context of the child. The child copes with the issues at hand and the fears of
those that they can conceive might come to be. As a child comes into conception, the conceptual styles
of the elders influence the architecture of the conceptual structures. Parents and siblings who are
deceitful and abusive and fear provoking, influence the experiential fields of those lives relying on them.
A thriving childhood is contexted by the care that one gets.
Amongst all the difficulties and deceptions, there must be some love and trust. Indeed, most
children have the opportunities to learn a trusting and secure way. Some children have an exception
skill in being more trusting and secure. They maintain a peaceful contented state and learn reliable and
clear signals and response patterns that solve their needs. A child will eventually learn how to gain self-
control and to meet their own needs. For their time being, they rely on others to survive. These others
set social norms and model behavioral norms. These set polarizing standards for the developing egoic
norms. The deviation and brilliance of the norms presented, deviate and illuminate the child. The
familial karma, so to speak, is the weaved family norms into the fabric of the egoic norms. The family
karma is the qualitative impact of the family influences conditioned into the experience of the child.
The family karma attuned towards the good and actually fulfilling helps the child to tune into a
less illusionary or delusional way. The qualitative dynamics and transformations of the family
influences conceptual frameworks, semantic logic and coping styles of cognitive reaction that are
functional and more true; or dysfunctional and less true. The commitment of the family to truth and
meaning, to transformation with integrity and in congruence with the real or valuable, is the family’s Q-
factor: how well their family karma attunes with their family dharma, their most thrivable way.

Tuning the Body

The first task of the young person is to learn to work the vehicle she has control over. The
control is at first mostly a passive control and soon a more active control. Control of the body is based
on a feedback mechanism between sensation and intention and the actuators of the body. The body has
many actuators that are tweakable by the will from quite a young age. Each stage of maturity brings
different potential physical capacities. All the volitional capacities begin their development as soon as
we find that volitional space in our experience. The space might be the wiggle of a finger or toe; or it
might be a tune into a sound or sight. Human are bounded by the potential capacities they have and the
opportunities they have to experience and express them. The space has to be made available or we have
no opportunity to occupy that space, yet we also need the capacity to behold the space, occupy it, and
transform it.
A healthy infant explores the environmental objects curiously, cautiously and openly. She
requires control over her body to further engage and transform objects. The child will learn to reach out,
grab, lift and orient the head, and eventually to sit up, crawl, coast, walk, run and climb. Eventually, the
child can perform complex purposeful movement with fine and gross motor skill competence. The goal
of early childhood physical development is to have a well nurtured, resilient and capable body that
responds to the commands of the child. Most of the early commands on the body are clumsy due to
unfamiliarity. Every day for a young child brings a new level of familiarity with driving the body.
Eventually, a mature adult creates her own opportunities.
Humans have proven themselves quite skilled in using their bodies. The body can be used for
self-regulation, pleasure, for utility, for sport, for art, for play, for learning, for teaching, for
communicating, for sustenance, for procreating, for making a fashion statement. Humans have gained
skill and capacity in all these ways of using the body. The body, however, needs to be respected and
cared for. An uncared for body degenerates easier. One can gain insight into a person’s general
capability of respect, by the care that they take for their body. The actual care is more important than the
appearance of care. Much of modern cosmetics is used to glamorize the body so as to make it appear
more cared for.
All physical vehicles degenerate and require some degree of preventive maintenance. The
congruence of the intended effort to physically care for ourselves with our need to do so, will influence
our rate of decay logarithmically. It takes a self-respecting skill to move the body in the ways that
encourage better functioning in the long run. A person must learn what makes their body function the
best, in the short and the long term, and they must learn what activities to avoid that especially add
injury, pain, fatigue, or dysfunction to the body.
Every body needs food and exercise to thrive. Each person explores ways for meeting physical
needs and eventually habituates into a pattern that allows survival with minimal inconvenience. Wise
patterns of self-care are those that successfully work to bring about value and meaning, most of the time
with enthusiastic effort. Excellent health, hygiene and sanitation habits that encourage the healthiest of
lives takes a disciplines effort, sorting through a lot of misconceptions, and avoiding personal
sabotaging. The principles of excellent health and longevity are not a prenatal knowledge we are born
with. The principles remain obscured by superstitions, pseudoscience, personal preferences, desires, and
defense mechanisms.
A healthy body has a vital sense of energy, that obeys comfortable biorhythmic cycles. The body
is tolerant of the weather conditions, pestilence, hunger, and existential abuse. It has a the genetic raw
material it needs to survive for decades and can learn to crave the most efficient fuel for it’s metabolism.
Principle: Human bodies maintain health and longevity through discipline according to careful
nurturing, strengthening, coordinating, and desiring habits and traits.
Principle: Human bodies tend to be offered better physical experiences by avoiding weak and
inappropriate discipline to poor nutrition, abusive or negligent movement and experiences, and general
physical disrespect.
Principle: Survival and quality of experience is enhanced by an effective body. It is possible
for most non-diseased people to be extremely healthy by disciplining the body according to healthy
principles.
The wisdom path is the proper discipline according to the proper principles. The wise path of
physical health includes the proper discipline according to the proper principles of physical health. This
path may also include an encouraging environment, an encouraging unconscious, encouraging genes and
encouraging fates. Many other factors play a role in our physical health beyond our will, but the will is
the motivating force to move and maintain the physical body into excellence.
Humans often practice various behavior patterns and test moral theories for their ability to be
valuable or meaningful. This is very clear on people’s path of physical discipline. People can be rigid or
flexible in the particular style, styles very and transform and they search for congruence with the
principled goals they are aligning with. People distort their congruence readings when they have
conflicting motives. These justifications help their egoic structure to remain more stable, even in times
when the people are acting in ways very incongruent with the physical well-being.
People risk their body all the time. Every time we get into a car or airplane; or walk down the
street or drunk alcohol or take drugs or eat destructive foods or perform dangerous sport or job. We
judge the need to care for our body against time resources, our tongue’s taste, our thrill seeking or
economic need. These practical considerations overwhelm the wise decision to care well for the
physical body.
Principle: The wisdom path includes behaving with virtuous activity balancing other virtuous
activity; (not only balancing our vices). The wisdom path avoids the results of vices by avoiding
attaching to vicious activity at the moment of choice.
The wisdom path hopes to cultivate into the very desire nature, good health habits so that the
awareness will tend to reflexively and intentionally desire healthy physical ways. Health is not the only
goal of the physical body. The body can used for purposeful activity. This purposeful activity can
influence objects and events into valuable and meaning patterns for the involved experiential fields.
Principle; The wisdom path encourages using the body in ways that increase the quality of
experience. This is done through self-care, caretaking, sport, art, craft, and utility.
This study could go into the details of the many physical talents that people are capable. The list
is vast and the book, some other. Physical talents can be also potentially very harmful both emotionally
and physically. Skiing, for example, is very challenging for the long-term health of the knees, ankles,
shoulders and back. Many an athlete or performer or laborer had to sacrifice their physical health or
comfort in their activity. The wisdom path would include choosing physical activities that respect the
body and its integrity.
The wisdom path is not just a talent, but a skilled technique motivated to succeed in an endeavor.
The more intelligent we are, the more we can comprehend the multi-causal processes and complex
linkage of ensuing results. Once we are clear on the causal linkage, we have the self-promoting or self-
defeating choice to create or pursue an opportunity. Awareness can pursue the wisdom path of constantly
discriminating the momentary meaning into the perspective of the integrated big picture (at least as big
as we can conceive) and can strategize a discipline that will most insure success. Intention is always
speculative; wisdom, is the least foolish of these speculations.
Principle: The body must be alive to function; The body must function to perform; The
performance of virtue or vice needs an alive and functioning body. The wisdom path encourages wise
survival skills.
Some cultures have learned how to make surviving easier. Survival does not need to be easy and
is sometimes quite hard. The wisdom path would include the survival skills for the scenes one is likely
to finds oneself. Survival is not often the issue for a mature adult who has figured out a way to survive
conveniently. Humans have higher experiential resonance when their basic survival needs are met and
not threatened.
People tend to survive better in more cooperative and fruitful social and ecological milieu. The
wisdom path seeks congruence with other like minded fields of awareness with integrity, and
cooperatively pursues economic sharing of the burden of survival. Likewise, the wise person seeks to
know the details of how to effective tend to the terrain of their own physical needs. First they need
recognize the conditions of the terrain upon which they play.
The body has needs and a way. It functions according to physiological parameters, subconscious
drives and our intention. We can align our intentions to tend to our physical terrain, like a gardener who
knows to soil conditions by tilling, weeding and amendments. Our cells, organs, and organ systems are
the physical terrain in which we dwell and deliberate control. One can learn to use ones heart and lungs
and kidneys and brain and intestines and liver and muscles and bones and skin and senses. One can learn
to use these are excellently and negligently as well. The wisdom path becomes familiar with the
physical terrain and learns how to obtain the resources available to it.
This means that awareness learns to know the eigenstates of the internal states and
eigenfunctions of the internal capacities and to have the self-regulating ability to adjust towards meeting
the physical need. Awareness must have access to the memory of the proper equilibrium state to judge
the properness of the now state. The person must have the potential capacity to perform the function
successfully. Eventually we develop our own insight into our eigenstates and eigenfunctions. Events
occur when we do not know an eigenstate or eigenfunction and must make educated guesses on their
control points.
These unfamiliar events could be either internal or external originated. One might tune into a
bodily process and not know what it is, nor whether it is good or bad. A lady in late pregnancy might be
in this predicament. Nonetheless, people look for familiarity and compare unfamiliar present events with
those that match most closely according to important time-space-meaning contextual considerations.
The wisdom path builds a strong repertoire of eigenstates and eigenfunctions, and develops the capacity
to skillfully self-regulate and adjust the body accordingly. The body has many parallel functioning
systems that seek to maintain the equilibrium of the body. Homeostasis is the name for the physiological
equilibrium that each system of the physical body seeks. If the equilibrium is healthy and fully
functioning then the overall system achieves physical resonance.
[physical systems and their homeostases]
The wisdom path aims at this resonance and encourages the cultivation of capacities that support
it. One can learn how the body works and works well by being interested in such things and aspiring to
do so. It really helps to have encouragement from the environment and social influences if the aspiration
is easily distractible. The will to become strong and healthy and to take physical care is an aspirational
symptom of being on the wisdom path. Healthy and vigorous people usually excel in this discipline,
others can maintain health despite their unhealthy vices.
[Signs and Symptoms of Wise Physical Discipline]

Tuning Our Awareness

Before we explore the skills and capacities available to awareness, let us first focus on the
cultivation of the state of awareness itself. When attached, awareness takes on the characteristics of that
which it is engaged with. The field state of awareness resonates with the other field spaces it shares.
Perceptions, conceptions, insights and actions can convince awareness of disturbance and unrest.
Awareness has a resonant state when is minimally attached to objects and a states when attached. When
awareness is not attached to objects it is either in distraction, oblivion, or is remaining undisturbed in its
fundamental tone. Most people experience awareness without attachment only haphazardly just before
falling asleep, or after a head injury. Yogis purposefully cultivate the disciplining of the de-attachment to
the thought-forms do that they can remain in their essential experiential nature.
It is possible for humans to remain in awareness without object attachment. We concentrate
selectively all the time, and can remain aware and at peace. It is possible for awareness to behold objects
without allowing a disturbance to the awareness, but most people are not skilled enough to do this.
Humans habitually continue to engage, attach and release objects in disturbing ways. The wisdom path
encourages the cultivation of a field of awareness with the highest resonance of quality and meaning
feasibly capable. The field of awareness itself, a priori attachment to objects, can be lackluster, foggy,
dim or clear, brilliant and alert. The field tendencies of awareness can be like floating on the turbulent
sea with a tsunami coming, or on a calm day with no worries. Contentment is the name for the state of
awareness when it is satisfied in and of itself. Contentment is the state of no needs, no wants, no desire.
Contentment is the aware state of peacefulness and self-satisfaction.
Principle: The wisdom path encourages the cultivation of contentment as the default resonant
state for awareness.
Awareness’s desire to possess an object is proportional to the potential disturbance of the
resonant field. Possessiveness is often at the root of attachment. Desire skews us to see the object with
glamour and distort its value and meaning accordingly. Anger and hostility occur when a person does
not get what they want; Jealousy, greed, lust revolve around a possessiveness. The other disturbances
come from the don’t wants, the avoidances, the denials, the moving away from an undesired object.
Objects with neutral effect on our desire-repulsion attachment are helpful for us to realize that it
is possible to engage with objects without attaching to them. These objects can still disturb us, but
attachment was not the root of the disturbance. Objects with enough impact will call our awareness to
attend and engage to the disturbance. Neutral objects do not cause much intentional disturbances, while
most attachments are intentional.
To self-reflect back onto itself without using an object to do so, is a difficult task for awareness.
Many people use objects to train awareness in ways of attaching and releasing that are not disturbing,
and even are contenting to awareness. Awareness does not need to have reflection to sense itself,
because it is, by its nature luminous. Even after the withdrawal from attachment to all sensory input, all
conceptual input, all and any object on the screen of awareness, awareness can be aware. Awareness,
free from all objects, itself is a state that is available to itself, but this awareness becomes existentially
cluttered by the day in and day out sensations, babble, fantasies, dreams, behaviors it engages with.
The space between the thoughts and feelings and perceptions can be elongated, relished, enjoyed
far better than a good wine. Awareness, when established in its own fundamental nature, has truer
response potential when harmonizing with impacting objects. Most people are far alienated from their
own fundamental awareness. They identify their fundamental awareness with the objects in the
dimensions they dwell most commonly. People confuse their essential experiential nature with a set of
qualities or images that represent the essential nature. When asked where they live, people commonly
you their street address. They forget that it is on this planet, in this solar system in this galaxy, in this
galactic system in this part of the universe. Where do they actually live? Right where they are aware,
here-now.
Principle: The wisdom path encourages awareness to identify with its true fundamental nature
as being aware. Then, the need to possess an object will not compete with the essential value of
awareness.
False identification of awareness with identified objects is a special neurotic tendency of
awareness. How we orient our identification is critical to our evaluation of our experience. If we mis-
identify our own self as something other than it really is, then this will set personality off to a skewed
orientation from the get go. If the person identifies themselves with an remembered image of
themselves, a concept, an understanding, an appearance, a behavior, then they have mis-identified
themselves. The egoic matrices are those functional qualities that we identity as that which we possess
with the boundary of “me”. The eigenvectors of these egoic matrices set the bases for the egoic frame of
reference. Awareness typically identifies itself with those egoic matrices and orients the frames of
reference as such.
 Awareness can go about its business without attaching an orientation and metric to the field.
From the egoic frame, the local field is appreciated as “Euclidean” that is, experientially familiar and
seemingly undistorted, coordinate system. But awareness need not identify with the egoic references, it
can take the object for what we comprehend it to be, referenced closely to that meaning and value; not
just what the object means to me.
Principle: The wisdom path recognizes the egoic tendencies conditioned into experience and
encourages aligning of the identity reference points to the basis of our most essential awareness and our
comprehension of the reality of the object at hand.
Every object is interdependent on many factors and is only conveniently called “an object”. An
object is many objects; a scene is many scenes; an event is many events. This includes our “awareness”
as an object, it too is interdependent on many causal linkages and its boundary is vague. Even
awareness, itself as “an object”, may be independent of a unified “essence”. Awareness is our field of
awareness and it can be referenced, but it is not necessarily an independent “entity” like a “soul”. It may
be simply “the space of awareness”. We may not know our true essential nature, but we can certainly
learn to recognize mis-identities.
We must be conceptually prepared for the possibility that nothing is at the heart of awareness.
Awareness simply is that, awareness. Awareness need not necessarily have substance. To have
substance implies a mass, i.e. an object. There are two types of non-objects – subjects and void. The
void is the kernel, the null space of all subjects and objects. Awareness appears to be subjective. Objects
seem relative to awareness. Awareness has the ability to perceive, conceive, comprehend, will and
capacity to instigate change. We semantically refer to awareness as the heart of “me”. Awareness seems
like the subject of the objects, the space that attends to the subjective existence of the objects. Mental
capacities seem to be dependent on the physiologic and subconscious factors as apprehended in the space
of awareness.
Is there a subject, an entity, a being at the essential core of awareness beyond the mental
faculties. Yes and no. Awareness itself is a mental faculty. Awareness seems to turn on and off based on
physiological parameters as well. Awareness is a qualitative appreciation and discrimination
Awareness can be fresh, alert, arousable, a worthy template for good memories to begin. The
space can be influenced by so many factors that it is inherently confusing for awareness to discern the
real from the apparently real. Awareness can also simply become aware of the information without
attaching a feeling or attitude onto the information. This minimally deviated state of awareness allows
for more accurate inference. Logic started from false premises is skewed from truthfulness, especially if
the primary premise and rules of logic are skewed by the frame of awareness. Likewise, inference
begins with the awareness of the objects to be transformed logically.
Much of experience occurs with the direct perception of objects without attachment of positive
or negative force fields onto that object. Objects of familiarity or unimportance do not project such a
field influence on objects. Although we may not be certain as to the objects true identity, identity may
not be an issue. We assume enough certainty as to accept the objects existential reality without
necessarily identifying and conceptualizing, etc., the object. We can be very well correct in our
experiential assumption of reality.
Principle: The ability to accurately be aware of objective reality is a valuable trait on the
wisdom path.
The self-tuning of awareness requires a certain degree of this ability to be experientially accurate
or else the fundamental resonant field can wobble way out of line with truth by awareness’ failure to
apprehend an accurate input of reality.

The Tuning of Perception

Many of our perceptions seem to accurately reflect the external objects they represent. This is
required for our very survival. We could not survive in this would without perceptions that are
isomorphic with the world they represent. The degree of isomorphic congruence of our perceptions with
reality is the perceptual Q-factor. This is the integrity of the perceptions to be true to the sensations and
the objects that they represent. Extraceptions are thus dependent on sensation, objects of sensation and
our awareness of them. The ideal perception would correlate faithfully to the actual qualities of the
object that is perceived.
Principle: The wisdom path encourages the accurate and true representation of objects sensed
from the within the body and from the outside world, i.e., a high perceptual Q-factor.
Our perceptual talents are strongly influenced by our neurological capacities. The sense organs,
nerves, chemicals and brain contribute to our sensation of an object. Excellent sensation ability includes
the ability for both discriminating fine differences in the qualities perceived, as well as perceiving the
spatial-temporal-causal contextual relationships involved with the object. Perception develops
specialized talents in certain discriminative and associative abilities. Perceptual differentiation and
integration occurs even before the conception of such. We perceptually identify the identity before it is
conceptualized as an identity. We can see and hear and taste etc, difference and similarity directly in the
experience of the perception itself.
 Some people are especially talented in one type of perceptual skill. A child with perfect pitch
can easily identify the distinct pitch of different tones. This perceptual talent is similar to the many
potential perceptual talents that children have. Often when one perceptual field becomes so expanded
and familiar other percpetual skills are atrophy through neglect. The kids with perfect pitch often wear
glasses to see better. These perceptual talents can be influenced by enthusiasm, societal pressure, and
personal need. The ideal perceptual capacity would include the ability to perform specific and general
perceptual skills.
The ability to perceive an object is not the same as the ability to remember the associative details
required for comprehension. Many creatures, including ourselves, perceive without associative
rememberings attached to the object. We can perceive directly, the object and its immediate relations.
We can also perceive the object indirectly through representation, inference, comprehension, and
investigation. Perceptual integrity is dependent on the direct perceptual ability as well as the perceptual
attachment and engagement style. We directly perceive the truthfulness of our perceptions and we also
can consider and evaluate the accuracy of the apprehensions our perceptions. We rely on this ability.
Some of us are especially clumsy in the perceptual ability to engage with objects. Dimly lit
consciousness, poor sensory resolution, distracted attention and environmental obstacles keep awareness
from perceiving the true object. A talented perceptual ability would set a clear and undistorted
perceptual field for conceptual operations to be faithfully induced.
Principle: The ability to perceive accurately and skillfully promotes the least future perceptual
distortion tendency upon beholding objects in the future. The wisdom path encourages the cultivation of
the person’s perceptual capacities so that future experiential states remain the least distorted and most
true.
Thus begins the attachment point. Once an object is perceived, then the conception and
comprehension of it is possible. And so is the misconception and miscomprehension of it. Negative
attachment distorts the amplitude and or the perceived image structure. A person is likely to
miscomprehend an object if its is mis-perceived. Good and accurate perceptions may not make us wise,
but the wise cultivate good and accurate perceptions. This is done through mindfulness.
Mindfulness is the careful attention to the details of a field of awareness like perception (or any
subfield of awareness) to especially discern the value and truthfulness of the experience. Mindfulness is
our sense of what is and what is not. Distraction, oblivion and deception are the opposite of
mindfulness. Focused, alert, insight is the way of mindfulness. Perceptual mindfulness is the immediate
evaluation of the realness and quality of a sensation and its relational context.
 Clarity of perceptions is an essential talent, for it sets the template for clearer memories.
Memories of objects and their transformations become the evaluative standard for the egoic frame of
perception. These memories are offered by our subconscious and are conditioned by past attachments.
The attachments can weight the values of the perceptions. Clear and accurate perceptions foster clearer
memories. Focused attention and alertness do as well. Enthusiasm, courage, and curiosity also foster
clear perceptual capacities. They encourage awareness to attend, concentrate, and relate well.
We have a reaction to the engagement of awareness with an object. That reaction is a result of
the impact of the object and our capacity to react. The reflexual reactions can be habituated into a
controlled sequence of reactions. Perceptual scanning, studying, attending, looking, listening feedback
and feed-forward information for further control. Perception has innate heuristic abilities to learn how
and why to scan for meaning and value. Awareness learns how to scan better, more accurately we deeper
relational insight. Musical perceptual ability is one example of the integrative ability of awareness to
perceive complicated relations of tones. Over time, musical ability can grow into a sophisticated
perceptual talent.
People can gain talent in perceiving accurate and well-valued etheric and astral intraceptions.
Etheric intraceptions are those perceptions of the body and its force fields. Astral intraceptions are those
sensory like inputs onto the filed of awareness that has no objective origination. An imagination should
be perceived as a fantasy and not misconstrued for something else. Our intra-psychic sounds and sights
can be vivid or dim, disturbing or enticing. They too carry the power to influence our attachment. We
indeed have attachments to feelings and words and images that emerge from our contact with
subconscious or bodily sensations.
The intraception can also correlate or not with the object it represents. Etheric perceptions are
dependent on sensations of bodily origin. Thus etheric perceptions can be accurate and vivid and
representative of the bodily sensation it has as an object. Astral objects, however, do not have a real
objective correlate. They do, however, have an object that has subjective perceptual value and meaning.
Astral objects seem to have a life of their own and can transform with our without out attention and
intention. Astral objects have qualia and experiential force, but they do not have objective substance or
mass. Astral objects are most correlated with memories of objects, although they can be imaginative and
procreative. Astral reactions are triggered by intraceptional and extraceptional cues as attached tags of
feelings, thoughts, past experiences, semantic representations. These tags weigh the perception into their
evaluative bias and skews the perception by the astral associative tendencies. These associative
tendencies influence how we perceive the object. These are our imaginative karmic tendencies.
 The content of the astral perceptions can also be valuable or not to awareness. A feeling has the
potential to move us deeply, qualitatively, driving our future perceptual evaluation. Attachment is
usually based on our previous encounters with a similarly perceived object and the feelings associated
the object. Attachment is the tagging of a representative force of the past onto the present as a pre-
perceived perceptual notion.
Our attachment style determines much about our experience. Healthy attachment styles
encourage ways that enhance the perceptual and conceptual mental processes. Attachments can foster
wholesome or unwholesome repercussions. Attachments are a necessary part of certain cognitive
processes, especially conceptualizations, for they set the egoically-normed direction for the qualitative
vectors of the conceptual tags. Our conceptions of objects are based on our identification which are
based on our perceptions attached conceptual tags. The way of pursuit, engagement, attachment and
release of the object will further encourage a conceived similarity. Personal styles of coping with our
feelings, thoughts, bodies and the world develop as we breed attachments.
Principle: The wisdom path encourages healthy ways of transforming experiential objects using
attachment only as a necessary means to wholesome ends. Perceptions and conceptions and their
attachments are sometimes a necessary means to comprehension. Once rightfully comprehended, one
does not need to be attached to conceptions or perceptions. Insight need not be attached, and often offers
a way to behold free from the burdens of attachments.
A wise person looks for ways to encourage healthy attachments and a mindful detachment
through insight. We have to see and correlate our way and its repercussions and learn to insightfully
witness the values and meanings of our perceptions and conceptions. Perceptions and conceptions and
comprehensions are not truth, only truthful representations. Therefore, attachments to them as if they
were real and true, are delusional. Mindful insight helps us to discern this.
Perception is a big subject. There are many types of perceptions and therefore many types of
perceptual skills. Perceptions open the door to the expansion of the space of awareness. The boundary
of the space of awareness expands when it beholds. Input of new information is a space expanding
phenomenon. Technically, peering into a telescope expands our consciousnesses into the heavens. We
may not know the “truth” of what we behold, but we can direct our awareness to those objects and
witness, their qualities and transformations.
Some perceptual skills involve the talent of being curious. Curiosity urges awareness to pay
attention. The necessity of problem solving also urges awareness to learn ways of observing perceptual
phenomena. Awareness gains skill in particular ways of observing phenomenon and has a base talent of
a priori ability. Some perceptual skills are task specific: Catching a baseball, shooting a basketball,
playing music with others, the list goes infinitely on. Some skills are meta-skills, that is, they are skills
that focus and encourage other skills. The skills of learning and teaching, and contemplations of the
wisdom path, these are meta-skills.
Principle: The wisdom path encourages the development of those perceptual skills that are
coordinated with the wholesome intentions of the greater moral goals.
We have the opportunity to perceive our feeling before we conceive them. The feelings, as
perceived, can be painful or pleasurable or neutral. The feelings, as conceived, are the attached
recognitions and implicated tags onto the perception. Misperceived feelings are often misconceived,
however there are many other reasons for misconceptions.
Many feelings are misidentified. The experience of a racing heart from a cardiac arrhythmia
could be misidentified as apprehension or anxiety. The cause may have been the cayenne pepper that
was in the hot sauce of the burrito; the cause could have experientially been mis-identified as a comment
from the person’s wife who he was talking to. The feeling of physiological events are often
misconceived by awareness because of conditioned relational conceptions that inertially accompany the
perception.
Some feelings are especially negative and bad. Chronic, severe pain, grief from the loss of a
loved one, feelings attached to memories of past negative events—these seems to be intrinsically
destructive to the thriving of that live. Some perceptions just hurt and that hurt is not good. Some hurt
can motivate us to care better.
Emotional feelings can be extremely sensitive and quick triggered, or dull and clumsy, shallow.
Emotions can also be pleasant. This pleasure entices awareness to orient the volitional capacities
towards obtaining more pleasure. Emotions are the great triggers of conditioned response and are
potentized by their level of attachment to their conception. The conception is the egoic attachment of
want onto the object that charges the object with a desire. This desire will employ our effort to fulfill it.
The conceived effort to fulfill a desire is often the fundamental source of misconception from the feeling.
Principle: The wisdom path encourages emotions that feel good and that are comprehended to
be wholesome and constructive. Attachments to misconceptions of feelings often lead to enhanced
suffering. Accurate insight into the origin, manifestation and transformation of the feeling leads to relief
of much of that suffering.
Feelings are also part of the social milieu. Even though we experience feelings privately, they
have great value in the world, economically, socially, and politically. I could hurt your feelings, and this
could have grave consequences. I could hurt you because of my feelings induced into your resonant field
and causing disturbance. We develop a moral obligation to control the experience and expression of our
feelings. Because of the ability to influence other people’s experiential fields by our emotional
resonance, we can induce feelings into others. Our anger is felt by another as is our kindness.
Therefore, if we are devoted to harmlessness as an ethic, then we are devoted to encouraging wholesome
feelings.
Some feelings feel good now, but have grave moral consequences. Social convention prohibits
behaviors that stimulate certain feelings. We are not socially or legally encouraged to masturbate
publicly in the grocery store so that we could feel the desired orgasm. The pursuit of stimulating our
feelings has many rules to obey. A wholesome pursuit of wholesome feelings that has wholesome
consequences was probably really wholesome as conceived by the person.
Feelings are not just feelings, but cultivated lineages that we endear and engender. We learn to
cultivate specific feelings by attaching their generation with certain behaviors, places, times, or object.
These feelings can get out of control or remain in control. The conditioned attachment itself becomes a
drive to be quelled. Many obsessions and compulsions are seeded on a feeling or emotion that is
avoided or pursued. Feelings pursued without control gets people into big trouble quickly. Manics are
often faced with the consequences of their manic pursuit of a feeling.
Principle: The wisdom path encourages feelings that encourage feelings that are wholesome and
true.

Tuning our Conceptions

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

Tuning of Comprehension
It seems like each dimension of awareness requires its predeceeding dimension to develop
effectively. Perceptions need sensations; Conceptions need perceptions; and comprehension needs
conceptions; They all need awareness to be part of experience. Once they develop maturely, each can
free itself of its predecessor and function autonomously. Conceptions can become autonomous from
sensory perceptions and comprehension can function autonomously from conceptualizing.
Comprehension is the dimension of awareness that fosters direct insight and understanding, and
has the potential to be the most correlative with value and truth. People get quite used to comprehending
through their perceptual and conceptual faculties. We watch these faculties process and represent objects
and infer significance to them. The direct evaluation of the significance of the inferences relies on the
comprehension of the series of events. Comprehension is the sense of meaning that comes from an
insight and the sense of value that come from an evaluation.
Comprehension is the fulfillment of awareness in that it is the being aware of the truthfulness
and quality of events. The state of awareness is not dependent on comprehension for fulfillment, but the
comprehension is dependent on awareness. Awareness can comprehend its own fundamental nature and
identify with this as the basis for the frame of reference, rather than egoic or conceived social norms.
Then the metrics of the perceptions and conceptions are based on insightful comprehensions, rather than
a represented norm. In our youth and much of our life, our conceptions were immature and we believed
many foolish norms. We still do. Insight is the tool we use to discern those attachments we have to
foolish norms.
Foolish norms are not obviously foolish since they are often robed in glamour. Coveted objects
often seem more valuable in their pursuit then in their retrospect. Our insight is the main way to discern
the overall experiential value of the object. Insight has an integrative function that sees the point of the
value of the object here and now and in the perspective of time, space, real need, risk, danger and real
cost. Insight includes the evaluation of the moral cost of the endeavor of pursuing or avoiding objects
and events.
The infant has a very immature sense of comprehension. We can see that they obviously are
dumbfounded when an object is removed from their field of perception. We know that an infant does not
know the extent of what the object is and what it can be used for. He does not have a good
comprehension of that object. Even more so for events; an infant has no insight into the causal
connections between events. This skill comes with maturity. Each of us develop a level of skill to
comprehend the substances, essences and relationships of events. When we believe we really know the
objects is often when we are most fooled.
Comprehension is limited in its capacity as is conception and perception. Most humans,
however, experience comprehension at a much lower level than their intrinsic capacity would allow.
People seem to get stuck, glitched, attaching themselves to conceptions rather than comprehensions.
One good comprehension is worth many conceptions, however, we get so familiar with our conceptions,
that we are thankful for this capacity. After all, we spend much of our life learning so as to improve our
conceptual capacities.
Principle: The wisdom path encourages awareness to use comprehension and appreciation as
the fundamental tools to discriminate good from bad, true from not true, right from wrong, caused from
not caused. Comprehension gives the deepest and truest insight for awareness to evaluate meaning and
appreciation gives insight to value.
 When immature, comprehension is from the perception and conception of objects and events;
later, comprehension can be available for awareness to comprehend its own fundamental nature
unattached from the perception and conception of objects and events. Comprehension and appreciative
evaluation occurs at ever step of sentiency, for it is the way of awareness to seek to comprehend the
value and meaning of events given the fields, objects and transformations available to it. We seek to
perceive and conceive of objects and manipulate other objects as well. Yet, comprehension is what we
ultimately seek. We can multiply 3 times 4 and conceive that it equals twelve, but that does not mean we
comprehend the answer. Our comprehension accepts the answer for now because that is the best insight
awareness has to offer.
Comprehension develops along with the maturity of the being it is available to. Comprehension
is the insight into the truth, but it too, like perceptions and conceptions are not truths, but representative
correlations with truthfulness. Comprehension is a sense of truth as appreciation is the sense of value.
Together these tune the egoic matrices for our awareness to have as more accurate norms.
Some people are especially good at specific perceptual evaluations and comprehensions; others
with types of conceptual insights. And still others have a talent with comprehending the comprehension
process and can gain insight and talent with insight itself. The advantage of comprehension is that it
does not need to rely on attachment to lead us to its fulfillment; it can be quite attached, but it need not
be attached.
Attachment is not a necessary part of perception or conception, but unless we have insight, we
often remain conditionally attached in a way that glamourized or deceptive. Without comprehension, we
do not have the insight of the potential qualitative impact of the choices that we are making. The future
is impossible to predict, yet our comprehension of the present causative factors and their momentums do
aid us in our insight into the future impact. Comprehension gets to witness and interpret the meaning
and value of the past experiences that gave rise directly to the patterns of cause and effect that occurred.

Tuning our Moral Discipline (Volition)

Principle: A moral system guided by insightful comprehension and appreciation will tend to
guide behavior in ways that are more valuable and meaningful. Virtues have at their source of
manifestation, an insight as to their potential value. The wisdom path encourages the insight into the
value of virtuous moral behavior. Comprehension and appreciation give insightful principle to the
discipline of behavior.
Tuning our comprehension and appreciation can allow us to find a level of uprightness that is
healthy and fulfilling. Our uprighting ability is our karmic tendency re-align oneself in a “positive”
manner following disruption. Through sound insight we (hopefully) learn that we need to cultivate our
very karmic tendencies to help us rather than hinder us. When we are victims to the weight of our karma,
our family’s karma our nations, then it is hard to comprehend a the upright way, because we are too busy
surviving and meeting the basic needs. As we detach ourselves from the weight of our karma, we
develop into our opportunities to create some meaning and beauty. Comprehension can reset the pre-
trained reflexive response to the field’s potential vectoral tendencies and induce them to re-align in a
principled way.
Wisdom is guided by the compass of intuition. Intuition is the comprehensive and appreciative
skills (schemata) that give awareness insight. Intuition is the buddhic tool that is the evaluative
discerning of right from wrong, good from bad, true from not true. This buddhic compass can
accompany awareness in most dimensions of awareness, but not all. It is also seemingly amplified under
the influence of certain drugs. Ayawaska, peyote and mescaline, magic mushrooms, LSD, and marijuana
all seem at times to heighten the buddhic sense. Some principles become very clear and there is insight
into the inner workings and causal connections of reality. Drugs also show us that or insights are not
necessarily true just because we comprehend them so brilliantly to be so.
Comprehensions, insights, intuitions, and appreciations are very convincing to awareness and
they thus have the power to send our convictions farther off into error if they be so. Many people
develop comprehensions well attached to their conceptions. And even those with well developed,
unattached comprehension can be in error. Attachment tries to go down clinging to its delusional
existence, while non-attachment allows the next moment to be available for further less-biased
consideration. Attachment has a wake of turbulence created by the clinging, while non-attachment
encourages awareness to move on to bigger and better things.
Principle: The wisdom path encourages people to see the limitations of even their insights,
comprehensions, intuitions and appreciations. Wrong insights and insights with negative attachments are
possible and likely, therefore every insight remains at best, our leading principle at this time ready for
adjustment. Non-attached insight is our best hope to find the dharmic geodesic.
Each of us develop a relationship with reality, and each of us develop a relationship with the
sensors and actuators of our fields. Our ability to conceive of a possibility and manifest a solution path
takes many years to develop, and this capacity develops on many different levels and extents. Early life
consumes awareness with its own development and exploitations. Eventually most people have to learn
how to take care of themselves, and then many eventually learn how to care for others. The value and
meaning of the acts of awareness develop further reaching consequences as we mature that can inflict
great harm or serve a better way. The consequences of one’s moral behavior has the ability to help or
hurt more fields of awareness.
Insight allows one to consider that other people have experiences as well; and other species may
as well. All sentient creatures probable perceive and some conceive and some might even comprehend.
All life has value and awareness has the opportunity to help life flourish or to destroy. If a creatures has
feelings and we care about life, then our behavior ought to be tuned towards the protection and care of
life. Insight allows us to comprehend how we can make an encouraging change in our own and other’s
experience.
Principle: Moral paths can evolve to encourage respect as a fundamental reflexive intention
when interacting with ourselves and others. The wisdom path encourages the respect of all sentient
creatures who are aware of pleasure and pain and encourages that one consider their impact on all those
in their influence, as if one really cared. Care is the way one manifests their respect. Integrity is a
measure of one’s capacity and willingness to care.
Moral integrity is the Q-factor of our intentions correlated with our ability to manifest in
accurate and wholesome ways. High Moral Q-factors would be a strong discipline according to
excellent principles that encourage as many sentient beings in a great way. Integrity occurs when our
words, thoughts, feelings and aspirations are congruence with experiential value and meaning. Integrity
breeds the resonant state.
Our moral integrity invades just about every field available for awareness to observe and change.
How we each harness our will and discipline ourselves is expressed into the themata of our styles. The
moral style is not the concern here, but the disturbance and distraction, and effectiveness of the style is.
We have a qualitative impact on experiential fields. The impact may be better or worse, truer or not. We
can also willingly control our body to behave and change physical objects. Moral styles manifest
according to one’s value and virtue repertoire. Mix a little vice and bad habit and we have most of
humanity. Some of us develop extremely low integrity and some high. Some of us have a misguided
integrity, and some mis-intended. And then, there are those moral geniuses who really cared well and
those who taught others how to care. Making excellent choices is very difficult when we often have
minimal insight into a situation. People can learn how to care better, despite their deficiencies and
blindness. Our qualitative fate remains at least partly in the hands of our skill to deal with our destiny.
Principle: Excellent skill is more likely to manifest well if the person with the skill cares about
cultivating it.
 One such skill is the ability to make choices that care for ourselves and others. When we care
about someone or something, we are more likely to pursue its wellbeing. The skill in caring is one of the
greatest moral skills that a person can develop. The ability to care well is a talent that some people have
a knack for more than others. Some people have had excellent role models for wholesome caring ways,
and others are unfamiliar with genuine, well intended care. Some seek out others who care to care for
them, and some seek out others who don’t care so they can not care together. There are many
possibilities of ways and strengths of caring. If we attend to ourselves and others as if it really mattered,
we make sure that the solution path is accomplished.
We can tend to ourselves and to others. The field of our care extends to those we care for and
can influence. We can care for our own intraceptions and cultivate a internal psychic milieu that is
realistic, safe, kind, creative and beautiful. A harmonious calm joyful resonance as a baseline, is longed
for most aware creatures with integrity. We can observe and transform our behaviors, habits, tendencies
and traits in all experiential dimensions. Because of this insight, our integrity is dependent on our
strength and accuracy of fulfilling skillful and caring transformations.
Every moral decision can build ones faith in one’s ability to disciple according to chosen
principles. This faith is a great asset to all on the moral path. The loss of confidence to do what one
really believes is right to do, is one of the greatest losses a being can suffer. Lack of faith in ones ability
to fulfill a goal can snowball into depression, laziness, apathy, displaced aggression and all the other
frustrated deviations. We strengthen the will by strengthening the will. We have to cultivate this
strength by following through on assignments and meeting the challenges hindering us.
Humans have a special knack of talking themselves out of the reasons they should do what they
have insight as right. All the deviations we discussed earlier are the very deviations that are willingly
avoided on the wisdom path. When one really cares well, then they seek out ways to develop even more
secure, strong and clear abilities to manifest what they have comprehended as right. Sharpening the tool
is part of every craftsman’s art; Sharpening our cognitive tools of transformation are critical steps on the
wisdom path.
In addition to sharpening our cognitive tools and harmonizing the resonant field states of
experience, awareness has the possibility to gain insight into its own reality and the reality of the world.
The wisdom path encourages the cultivation of the awareness of immanence and transcendence. When
awareness beholds its own essential nature, it comprehends its immanence. Awareness is not
beholding any form when it is settled into simply being aware. Awareness without an attended object or
disturbance transcends physical reality. There is no form, no mass, no time, no change, nothing for
anything to be relative to. Unattached awareness undisturbed is immanent and transcendent.
When awareness remains tuned into its fundamental nature there is no suffering because there is
no pain, no need, no desire or want, no hope, no lack of hope, no insecurity, fear or negative emotion.
This experience allows awareness to recognize its fundamental resonant state. The experience of simply
being aware occurs for most people between their thoughts and feelings, between their breaths. There
are deep and wonderful lineages of how to train the mind to cultivate insight and joy by disciplining the
very thought-forms of the mind: Yoga, meditation, tai chi, qigong and pranayama are just a few of the
many lineages skill that has been passed down. It is very possible that someone who never heard of yoga
could be excellent in the yogic arts of disciplining the mind. The mind field is available to all humans
and all people who wrestle with the mental modifications.
Although the content of mental modifications that each of us experience is different, awareness
itself is probably very similar. If awareness, by its nature, has “no form”, then it is no-thing, since all
“things” have form. Empty of form, awareness may still be a state. In the kernel of the emptiness of
awareness, there is still a state of luminosity and sentiency, of being, of no-disturbance, of intrinsic
resonance.
In addition to cultivating our field state of awareness, our cognitive capacities, and our intention,
as humans we have the ability to cultivate our behavior. Even though our body is multi-cellular, and
multi-organismic, awareness some how can actuate many parts of the body. Our ability to move and use
our body makes behavior a moral tool. Behavior is the moving of the body in a qualitative way.
Behavior is a vector, that not only has a physical magnitude and direction, but also has a meta-physical
intention that gives it a vectoral how and why. As mature adults, we are considered, by law, responsible
for our actions. This does not make it true that we are indeed fully responsible for all of our actions;
indeed, much of behavior is automated and habituated. We do have the possibility to direct our bodies.
Principle: The wisdom path encourages intentional behaviors that are constructive, beneficial
and kind. Since we are responsible and accountable for our behavior, we should cultivate behavior that
harmonizes well with society and the world.
Because it can be so physical, behavior has the most evident power. Behavior is the
manifestation of experience’s creative expression. Unfortunately, behavior doesn’t always seem that
creative, but all behavior is somewhat creative. Humans have the ability to perform meaningful and
valuable actions and thus can create a qualitative change. This creation can be part of a strategic plan by
awareness to achieve a planned goal. Wisdom is the strategic achievement potential to fulfill our most
important principled goals. The wisdom path is the willing capacity to be fulfilled.
 Principle: The wisdom path encourages activities that are both intrinsically valuable as
experiences, as well those activities that move us towards a valuable goal. That way, if the goal is not
obtained, then it was still a good experience.
Wisdom is the art of transformation. The purpose of art is to create beauty--the success of value
and meaning. The purpose of wisdom is to transform our experience and it’s expressions into beauty.
Goals, tactics, strategies, tasks, hopes, these are the words that describe the resonant means and ends of
our moral endeavor. Wisdom is the capacity to manifest strategic tactics to pursue our hoped goals, the
successful means to a planned end. The end of the wisdom path is the wisdom path itself, that is, the
ability to create beauty. Wisdom is the ability to create the ability to create beauty.

Tuning our Dreams, Drug States and Mystical Experiences

Manifestation has multiple dimensions. We can manifest in our own mind field and we can
manifest in our body and we can manifest into the world. We can also manifest in the dream world. The
dream world is a sub-dimension of our mind-field and is occurs in the astral dimension. The astral
dimension has pure intraceptions, which have no objective correlates and yet has recognizable form and
transformation. Likewise dreams are an experiential field that, at the moment of their occurrence, seem
like “real” experience of objective reality, but upon awakening is recognized in retrospect as an imagery”
experience of objective reality.
It is possible, however, to recognize dream space as illusory, and transform it intentionally. The
egoic frame is shifted in dreams. This phenomenon allows awareness to see that the domain of
experience extends beyond physical reality. Though dreams may be entirely subconscious
representations of physical processes, so might all of awareness. Dreams, drug state and mystical
experiences show awareness that we can expand our awareness into other dimensions.
Some people get temporarily or permanently lost in these so-called imaginary dimensions and
can’t find their way back to their “normal” egoic way. The egoic norms can get shifted by these
experiences. These experiences, by their nature, tend to shift the egoic norms to include the values and
meanings gained through the insights of these astral expansions. They can raise great fear and great
hope; they can solve conceptual problems and add to comprehension. Many humans, if not all, have
astral experiences that are profoundly influential. The earliest dreams one remembers, for instance, are
usually deeply symbolic for major themes developed in the person’s life. Some cultures hold these
experiences dear and some, scoff at them and deny their value.
We all experience the potencies of dreams and other astral influences; some actively pursue and
explore these “imaginary” dimensions and consider some of these “real” spaces. We can explore and
consciously travel through the astral dimension and from the experiential frame, consider parts of the
astral dimension “real”. Dreams, as we are experiencing them, are “real”. Mystical states, as we
experience them, are “real”. Drug induced states can be very real for people. As we “awaken” from the
imaginary, we have the insight that the experience was in some very real way, deceitful. If we awaken
and have insight that the experience was “real”, then we are either deceived, or not. Certain experiences
shift the complex coordinates into a seemingly real state, when in fact, they are imaginary. The new
frame, sets the bases for the insight and evaluation of reality.
Metrics are set based on the evaluation of value that expands the bases. Metrics are the
eigenvalues of the eigenvectors. The eigenvalue is the identified standard of value that a particular
parameter class has at the moment of evaluation. Our astral experiences acts as a field of abstraction to
play out certain experiences and thus also transform the karmic field tendencies. Our intentional skill
does get challenged in our dreams, imaginations, trips, and mystical states. The experiential value is not
dependent on the object of transformation, but on the transformative capacity of experience. How we get
from here to there, is based on the evaluative standards of where here and there is. Here can the
particular center egoic frame of reference and there could be some egoic goal that is pre-destined to
create havoc. Here may be thus place of attachment that ego identifies as the standard of meaning or
value. Here has the opportunity to use unattached awareness to set as the fundamental frame of
reference. Egoic norms and their conditioning tendencies are now relative to this calm-abiding and
insightful space that defaultly transforms in a non-attached way.
Principle: The wisdom path encourages any experience, imaginary or real, that is transforming
to experience in a better and more true way. Any experience can be qualitatively evaluated by the impact
is has on experience itself.
There is the old saying, “judge the sin not the sinner”. This last principle might say, “Judge the
intentional action by the qualitative impact on experience of the actor and those others effected”. We
tend to attach all other opinions, beliefs, attitudes, feelings on to the potential repercussions of an action.
Many personal rules and societal laws are created to prevent a potential danger, not because someone did
something “bad”, but because they could. An action could be judged as bad from certain frames and
good from others. Actions can also not be labeled as good or bad, but evaluated by their qualitative
impact on the experiences it touches. Actions that harmonize with the valuable and meaningful
experiential fields of those involved are relatively “better”.
One of the most intrinsically valuable experiences seems to be “being awake and aware”. One
of the greatest fears is eternally not being awake any more. Experiences that cultivate our sense of
awakened awareness are “better” than experiences that blind us into dumbfounded slumber. Certain
types of mystical experiences bring a sense of “enlightenment”. Enlightenment shall mean here to mean
the realization of the maximum potential capacity for awaked awareness. Enlightened awareness
manifests its full capacity to be fully awake and aware by being calm, unattached and having clear
insight into the sentient luminosity of experience.
Principle: The wisdom path encourages the cultivation of enlightened awareness.
Some experiences seem to transcend our own private experiential fields originating from within
the boundaries of this body and taps awareness into “other” experiential fields or other dimensions
available to our experiential field. Just like one day, physicist might pierce the veil hiding the world of
dark matter, certain mystical realms remain hidden from our normal awake experiential opportunities.
We can tell the nature of the dimension by the effects on the dimensions we are aware. Enlightening
experiences come in many stages and levels of insight. Every step of comprehension leads us towards
enlightenment. Enlightenment is not necessarily an endpoint, but a potential experiential field that we
can pursue and explore. Through insight and appreciation we move steps closer towards enlightenment.
Feedback from our behavior and actions lag in experiential time. An action can take many years
to have a karmic effect. Criminals on the run, know of such karmic realities. Mystical experiences, by
definition will include those time-space integrals of awareness that have transformed awareness in a
more awakened, clear, unattached and mindful way. Some people have bursts of enlightening
experiences that are positively transforming; others slowly disciplines awareness towards the
enlightening way. The quality and meaning of fruits of the experience determine whether an experience
is enlightening or psychotic.
Some mystical experiences may come through perceptions, some through conceptions, some
through comprehensions, some through loosing access to these fields, others by gaining access to others.
The impact of the mystical experience is proportional to the qualitative strength of the experience and the
impactibility (ductility, permeability) of the person experiencing it. The reaction of the person going
through the enlightening experience is still dependent on the karmic tendencies to evaluate every
experience through egoic standards. The stronger mystical experiences shift the ego frame to re-evaluate
the potential effect of the impact.
Principle: The wisdom path cultivates experiences that broaden the egoic frame to be more
inclusive of other more insightful and calm egoic perspectives. Mystical experiences tend to have
meaningful and valuable impacts onto awareness. They tend to be both intrinsically enlightening, and
they also they result in more enlightened capacities.
State of awareness coveting enlightenment is not the same as cultivation of enlightenment. The
aspiration for enlightenment and mystical experiences can be a disciplined or devotional path. The
devotional folks have a hopeful faith in the possibility of experiencing a more “enlightening” experience.
The disciplined ones forge ahead in active cultivation of enlightening ways of being. The aspiration to
disciple is a prerequisite for disciple, just as discipline is needed for skill; Skill is needed for excellent
manifestation of a solution path.
Some people “come down” from their enlightening experiences while others are transformed
onto a new plateau of insight or peace. People might go on to remember that experience in college, or
they might from that point have pursed an experiential state worthy of cultivating. The underlying
personality has everything to do with reactions to a mystical experience. “By their fruit, they shall be
known”.
The path of discipleship is the name of the skillful pursuit of enlightenment. Most religions
around the world have their dogmatic interpretation of the description of the enlightened path. Monks,
nuns and priests are often in charge of protecting the purity of the transmission and are often on the path
of discipleship. This path is lined with the immaturities, hindrances and distractions that move away
from enlightenment. And this path is lined with those who have forged ahead and seen that there is a
way to more insight of value and meaning beyond our “normal” experiences.
Principle: The wisdom path encourages strong, clear and hopeful aspiration and discipline to
build those skills necessary to maintain the best qualitative field of experience capable.

Tuning our Executive Functions

There is a part of awareness that coordinates all the various input and helps to direct it into a
better output. This executive function is weaved into the nature of awareness as it comprehends the
meaning and value of the inputs it beholds and activates an action. The executive function is a series of
functions that awareness performs when scanning the state parameters or instigating change. The body
and psyche both have automatic system controls that balances the equilibrium without the executive
function of awareness. We control and use the tools available to us and transform them into value and
meaning. Awareness can witness the most excellent balance of the particular state parameters of the
body and mind and seek to adjust hem towards a better balance. Awareness comprehends the
eigenvectors, eigenvalues, eigenspaces and eigenfunctions of our experiential spaces and can seek to
maintain them.
 Principle: The wisdom path encourages an accurate and detailed insight into the excellent
functions and balance of our various experiential systems. Healthy prevention is cultivated as a habitual
way, and appropriate care is tended as needed. The wisdom path encourages eigencare of the eigen-
executive functions as well. Healthy integration is co-dependent with healthy differentiation of what is
healthy and what is destructive, and the willingness to foster the healthier way.
The egoic matrices are the memory tagged and weighted frame of reference for our conditioned
tendencies. Our identifications, representations, choice of logic, attitude, belief, become the
transformations of these matrices. Our memories are the reconceived representational tags for a past
experience or conceptual meaning/value. The matrices are the library of qualia (eigenvectors) that sets
the bases for transformation by our capacities. We can develop the capacity to skillfully develop the
capacity to integrate our inputs with our outputs.
We can also learn see the limitations of the egoic matrices. These matrices set our own reference
control points. Our confusion, ignorance, distraction, laziness and lack of caring keep us from tending
well to our systemic functions. Clarity, insight, discipline and caring are the solution to well tending to
the resonant integration of our equilibriums. Awareness, itself, is the instigator of action and root of the
executive functions as it takes into account the egoic matrices, the situation at hand as given by state
parameters perceived and conceived and intents an adjustment if necessary or desired.
The executive function at least requires awareness on some basic level to work. Brain injuries
and malformations also can disrupt the executive functions. The capacity to effectively consider,
evaluate, plan and keep steady and readjust does need the bodily and subconscious appliances beyond
awareness, but it especially needs awareness to become wise in such matters. Awareness is the
luminosity and urge to shine that luminosity. Awareness is also the continued watching to make sure
that a discipline is being fulfilled. A discipline is a ruled behavior intended to fulfill a goal. Awareness is
the custodian of these rules experientially like the Academy of Science is socially. Our egoic matrices
and schemata are like the dogma of science and the church, but our very own rules of value and
meaning, and their permitted mapping potentials.
Principle: The wisdom path encourages the most truthful and valuable ways of perception,
conception, comprehension and volition. Integrity urges this search for truthfulness and value to be open
to even more truthful and valuable experiences as comprehended by one’s more clear insight over time.
There is no right way, only opportunities for more right ways and less. Wisdom is devoted to the free
pursuit of the better and more true for all sentient creatures who experiential fields qualitatively effect
each others. The goal of wisdom is to successfully cultivate the thriving of all sentient creatures towards
their greatest potential experience and expression of value and meaning. Wisdom passes on the insight
of how to sprout and tend to the seeds of truth and beauty into our life and culture. Harmonious
resonance is the fruit of wisdom.

Tuning our Relationships

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

A group (G, •) is a set G with a binary operation • on G that satisfies the following four axioms:
1. Closure. For all a, b in G, the result of a • b is also in G.
2. Associativity. For all a, b and c in G, (a • b) • c = a • (b • c).
There exists an element e in G such that for all a in G, e • a = a • e =
3. Identity element .
a.
For each a in G, there exists an element b in G such that a • b = b • a
4. Inverse element.
= e, where e is an identity element.
http://en.wikipedia.org/wiki/Group_(mathematics)
 Experientially, a group of people are a set of people with an association of relationship. A group
of people may be open or closed. The properties of association are often determined by the implicit and
explicit rules of the group. There is often a conceptual seed that is the root of identity for the group. A
group might be: The set of people in my neighborhood; the set of people in the bus right now; the
members of the church congregation. Awareness can learn to identify the seed principle attracting that
group to stay related in that qualitative or meaningful way.
Groups may be identified by whatever conceptual label a person wants to give to the associated
set of people in that group. A group of people begins when an experiential field interacts with another
experiential field that is separated by an existential boundary. Since people are discrete units of
experience, groups are made of these discrete units of experience. These seem, experientially to be a
discrete, discontinuous field between one person and the next. That being said, there is also an
interdependence of these discrete units.
Principle: Although humans can survive without other people, they find more meaning and
value when harmonized with their identified groups. The wisdom path encourages people to cultivate
healthy groups that are based on realistic, non-attached, meaningful and valuable principles. A healthy
group further supports and harmonizes their persons’ experiential fields.
The qualitative matrices and transformations of the group of people is the group’s culture.
Culture is the thematic qualities and traits that a group of associated people develop over time. Cultures
can be described by the associated characteristics we wish to evaluate it by. A person thrives better
when supported by its culture. If a person feels unsupported by its culture, then they may try to change
themselves, others or the principles of involvement; or they may change their egoically identified
culture. Adolescence is made up of trying on different identities which are identified with a specific
sub-culture.
Maturity often allows people to see that they can skillfully identify with whomever they would
like to, so they should choose a sub-culture that is most in line with the maximum resonance of their own
personal integrity. Qualitative themes in different people vibe together like resonant fields; this can be
sensed by perceptive people. Our daily life is interdependent with many people. We constantly relate to
others and effect their experience. Excellent social relationships help those involved to generate
maximum meaning and value. Resonant fields are amplified when another vibe adds to it with the same
qualitative resonance. People tend to come together to augment their excellence or to commiserate their
negative karma.
Family, friends, neighbors and colleagues share their physical and social field spaces. We
conceive a family identity through our grasp of our specific ancestry. The characteristics of the legends
of the personalities of our ancestors become linked to our personal history. How we treat others and how
others interpret our actions will feed-forward into a potential social field karma. The social field gains a
conceptual momentum that influences the stability, color and depth of those involved. Because social
norms are conceptual by their nature, those who identify with them will run into frustration as they
mistake them for truth.
Society is the repertoire depository of the rules of convention that allows us to conceive and
communicate abstractly. Mathematics is a good example. Math exists as a societal effort to develop a
clear, reliable and accurate logic to relate and manipulate conceived quantities and qualities. Individuals
conceive of the past conceptions and further clarify and relate them. Eventually, the set of mathematical
conceptions becomes autonomous from any particular human’s endeavor to become the effort of
humanity itself. Science is a social convention much the same. Science is the honest effort to reliably
discern the causal relationships between objects, and represents that class of information that accurately
reflects these group conceptions of the causal relations.
A group of people can agree to apply specific rules of evaluation to discern the truthfulness of
the information conceived. The scientific method is an example of such a set of rules. These rules can
be as conceived by a specific person or they can be the written/spoken representations of the proper ways
to test for truthfulness as conceived by a specific group. That group might be the American College of
Physicians or the Royal Swedish Academy of Sciences. Groups often use their trademarked way of
transformation and the knowledge generated from it as the core conceptual seed that bonds the group.
Rules and knowledge has been used traditionally amongst people to establish boundary lines
between those who have it and those who are not allowed to have it. Exclusive rules that restrict people
from having more insight into truthfulness and more value are a major way that “rulers”, dictators,
autocrats, and aristocrats have controlled the masses. Social convention is a blessing and curse as it
brings both the greatest of free conceptual endeavors and the enslavement that can come from it.
Principle: Healthy ethics propagates the harmonious way of social interaction. The wisdom
path encourages a way of social interaction that is ethical. The sense of compassion allows us to gain
insight the needs of others that can be supported by kind care. Kind people who compassionately care
for each other, get along better. The wisdom path also avoids being unkind in order to get along even
better. The wisdom path encourages the building of group knowledge and rules that are truthful and
valuable and the transmission of it generously to those who are matured enough to appreciate it.
Almost every capacity that humans develop, need others to model the more right way (or wrong
way). It was through the compassion of kind others that we as creatures thrived. Our parents, teachers,
colleagues most have at least minimally cared so that we had a chance of survival. If they cared well, we
are better for it. If they neglected or abused this ethic, then they by prone to destruction and harm. The
wisdom path avoids harmful activity and seeks to generate even better harmony. The name of this
intention to care is kindness. Kindness is the way of the wisdom path for it has the potential to generate
more value.
Every social interaction obeys certain rules of social convention to provide a standard of
meaning and value to the conceptual relationship. All non-analog conceptual representations need a
deciphering agreement between different people to allow the hidden code to be comprehended. Words,
grammar, scripted behaviors all need a mutual understanding for the group to co-comprehend a
conception. Analog representations allow the imagination to construe a similar image to grasp the
meaning. Non-analog conception need a Rosetta stone to conceive it. Most of human conception is
tagged to a social convention attach to it. Most human learning is based on the kindness of others who
came before who achieved the wisdom a little earlier and who had it in their hearts to share their
conceptions of their insights into a better way. A better way all for who trek it is the goal of the wisdom
path. Aspiring intent towards excellent skill in kindness is the most fundamental ethic.
Empathy allows us insight into the suffering of others. Compassion is the aspirational concern
for a suffering individual; Kindness is the disciplined skill of relieving the suffering, and the serving of
others so that they may thrive on their path. Kindness can be tamed into the reflexive nature of a
personality. Kindness can be a way to harmonize the karmic tendencies impulsing the experiential
fields. Respect for the preciousness of life is the insight necessary for kindness to thrive. Respect
breeds kindness and kindness breeds respect. Thus evolves a healthy culture.
Social relationship goes far beyond the simplistic notion that kindness will solve everyone’s
problems. But If relationships don’t have kindness, then they are hard to harmonize. Unkind acts tend to
destabilize the equilibrium of those treated as such, as well as in those acting as such. Kindness is the
intentional moving towards equilibrium and a default tendency as well. Many other factors are also
involved that influence the individual and group equilibrium.
Every group, as a group of individual, feels the stress of economic and political pressures. The
tendencies for groups to establish boundaries and define the rules within those boundaries are practically
universal. Behavior that violates the rules will often have explicitly and implicitly defined penalties
attached to those rules. The marriage has rules, the family has rules, school, job, geographical
boundaries, many defined groups have defined rules to define the social consequences to behavior. The
strain of society itself is burdened onto the individual fields and can strain those fields. The rules may
not work to keep the equilibrium as theoretically designed by the legislature. All conceived rules
represented semantically are not necessarily causally linked to the desired results their intended for. Very
few of them are.
Humans are self-determined. They can however be programmed to follow instructions,
commands, and will even risk their own life to follow instructions of a commanding officer. Social
pressures can be entirely too overwhelming a force for an individual to handle. Threats of jail, torture,
death, physical mutilation, ostracizing, debt, so many pressures of society loom over the citizen of
today. People are tempted by so much and only can afford so much. Everyone tunes into society at large
by their own conceived notion of “society”. Many of the threats are self-conceived and many are real,
but all conceived rules are not “true”, but they are powerful. This self-conceived “society” has
tormented many a person’s life far beyond their personal paranoia. Society is a conceived fiction that
has a reality behind its dictates.
All authorities count on the human tendency to obey the rules if the conceived punishment is
severe enough. Society conditions it’s citizens using negative feedback techniques. Other techniques
include news and propaganda manipulation that induce obeisance of the individual into a “proper”
behavior.
Principle: The wisdom path encourages people to directly be respectful to those they know
directly and strangers. Every “Society” has a conceived group of judgment standards that will have
potential consequences if violated. The wisdom path encourages the consideration for the social
consequences of a potential action, yet recognizes that a threatened consequence is not truth.
Our self-determination relies primarily on our personal insight which can choose to obey the
social command or not. A person may or may not violate implicit and explicit rules of social
relationship; behavior that deserves consequences often does not get the promised consequence. Social
relationship is very complicated and non-linear. Arbitrary rules can be defined and mandatory rules can
be broken; Rules can change, they can be interpreted, flexible or strict. These problems find their ways
into our relationships. There are rules everywhere. Rules where we didn’t know there are rules and rules
that have rules to make sure the rules are ruled right. Social etiquette and laws are inherently
challenging for experience for they are somewhat arbitrary and abstract. Each us reach a comfort and
discomfort point when obeying and disobeying social rules.
A group of people may be as small as two. Every person as a relationship directly with others
whom they know. Our most intimate experiential fields are usually the family in early life. We grow up
under the rules of our parent’s house and under the pecking order of our siblings. Every social
relationship has chords tying the connections between every two people that know each other. Some
chords are tighter that others and other more distant. Groups can be of three and more as well, but they
are at least two.
Every group develops its own rules of interaction. Maybe even rules including that we will treat
each other like strangers and obey the law. Strangers can be a group; Friends, best friends, best friend,
lover, life partner fall into another group. Groups are very fluid and take form when we define their rules
of inclusion. Every person has one person with whom they are the “most intimate”. People might have
more than one person with whom they claim to be in the fuzzy category of “most intimate”. Humans
tend to covet the “most intimate” label from another person and often even legally demand it. The
expected and projected label of “most intimate” is the actual person with who the person is the most
intimate with.
Principle: The nature of the agreements that people make and their integrity to keep their
agreements often determine the resultant vector of their demise or fulfillment. The willingness to be
clear, forthright and honest about agreements is vital to the wisdom path. Social manifestation is built on
the integrity of the agreements we make. The results of social manifestation is potentially more than the
results from the individuals alone.
Our “most precious” are those we have vowed to care about the most. A vow is a promise that
we promise to keep. We make a vow in marriage and in some friendships and usually have an unspoken
vow with our family. A child started with the commitment of a vow for care is more likely to get the
committed care. A vow to help create a wholesome environment for a potential field of experience sets
a potential tendency for stability of the field. Otherwise, the fundamental field stability could be
challenged. Many a creature has thrived without the vowed commitment of parents tending to the child.
Almost always, there is at least one person who cared “the most” for the child and this person will be one
of the most influential of the forces onto the field tendencies. The one who cares the most often sets the
overtone of the qualitative direction of the social karmic field influences. These social fields influencing
the personal karma to set the primary influences onto the intentional present field. These motivate
behavior.
The most precious and intimate ones are sometimes the ones treated the most severely. The
closer the relationship, the more power it tends to have on the social field tendencies onto awareness and
the more it can potentially strain and disturb the experiential field. Awareness attaches a huge series of
beliefs that this person is needed to fulfill their life. These beliefs are essentially doomed, for no other
person and no attachment can ultimately fulfill a life, because they can and will be lost. The fact of this
potential leaves every attachment as a source of separation pain. Love attachments are especially potent
influences on our field influences. They can especially bless or curse our existence; We should be
especially careful how we cultivate the relationships with those closest to us.
Principle: The wisdom path encourages treating those closest and dependent on us as especially
dear. We should encourage others close to us to also treat others as dear. It can take generations for
people to develop stable and encouraging social milieu. The wisdom path encourages taking this
responsibility with the most disciplined respect. Society, and karmically, one of the greatest “sins”
(potential negative qualitative impact) is to not care for those lives we create or to treat them
destructively; the greatest blessings are usually in the fruits of our care.

Tuning our Connection with the Earth

Principle: Humans have the ability to tend to the earth itself and to rape it. We all individually
and societally leave a huge footprint on the planet. The wisdom path encourages that humans behave in
ways that respect the Earth. The Earth can be transformed in ways that are encouraging for life to
naturally thrive; The wisdom path encourages people to encourage people to protect the rest of life on
the earth and help them to thrive in a beautiful and nourishing place.
Humans can transform the Earth beautifully and healthfully or very ugly and disastrously. Our
societal effort as a species has influence the wiping out of many species of life on this planet. The
industrial and technological revolution, urbanization, deforestation and countless greedy acts have
scoured the planet of its resources and imbalanced the water and weather cycles and evolution itself.
Principle: Sharing of resources helps people to survive the scourges of famine, pestilence,
flood, hurricane, tornado, harsh weather, limited resources and war. Fair sharing of resources helps to
maintain the resonant equilibrium stable. Unfair sharing of resources puts tension on those involved by a
force of the difference. Sharing relieves this tension. The wisdom path encourages everyone to tend to
themselves well and share some extra with those in need. It also encourages us to consider the respect
for future generations into our ecological choices.
Hoarding of the earth’s resources for economic gain is the most negatively impactful force onto
the planet. People desire the objects advertised to them and covet them. The massive coveting of
objects to fulfill personal pleasure is probably the main influence onto the negative impact onto the
planet. This coveting will compulse us to make choices onto possessing objects that is ecologically
challenging for future generations of earthly inhabitants. Sharing and coveting are the choices that each
of have everyday.
Humans thrive in certain types of environment over others. Sometimes humans have more
conceived flexibility of choices of where to reside and make a home. Some homes arte chosen out of
necessity; some are pre-thought; Most rely at least on opportunity well taken.
Principle: The wisdom path encourages us to make our homes and villages in harmony with the
natural resources and in places that help us and our family to be invigorated, healthy, calm and secure.
The wisdom path encourages people to pursue livelihoods that are healthy for all concerned, including
the planet.
Our livelihood is often how we meet our economic demands. Some livelihoods are destructive
by their nature, but they pay well. Other livelihoods are fulfilling the person’s integrity and can create a
lucrative way to meet the economic responsibilities. Livelihoods that are unhealthy, harmful, and
impacting the planet negatively cause a disruption in the integrity of resonant field. Hypocrisy is a great
moral disruption, especially when we make our living destructively. Proof is in the pudding and
sometimes the pudding is rotten at the core, but still looks fine on the surface. Persona can present a
self-image that more integral, but the instability remains in the hypocrisy that could prevail.
Principle: The earth, moon and sun are the most precious resources for every sentient life as we
know it. They provide the resources needed for our well-being our sustenance and our future generations
of sustenance. The wisdom path encourages the respect of the Earth, Moon and Sun as the source of our
most precious resources. Disrespect for the earth is discouraged by those who care for life.
Stages toward the Mastery of Yoga
by Jim Berg (Vasujimbo)

In the midst of life’s endless stream of ongoingness,

Is the rudder that harnesses this current,
Guiding us down our path,
As we choose a way.

The momentum of reality limits our choices,

Yet our will does make a difference.
Most of our limit is defined by the lack of wisdom in the choosing
We are more than a leaf falling to earth,
Or dust in the wind.
There is some choice within this confine.
It is possible to fashion the fabric of existence with the resources at hand
One needs the insight to know how and why to do such

In one's youth, one might play amongst the best and worst techniques,
Taking aim with some type of meditation or prayer or mantra or ceremony
Striving for some ideal system, naively responding with conditions to conditions
Faith guides us towards some perfection,
Hope keeps us going when the going gets rough
Love is the courage to hold hands while withstanding the pressure of the flow
Peace is a symptom of the cultivated harmonious life
Taken care to aim towards a journey of fulfillment

Unrest, irritability, depression, anger, grief, boredom,

A few of the multitudes of distress
These are the signs of our wobble
As we are shaken off our center

When steering down the stream of life

The current sweeps us in its grip
Yield enough to this force and use the rudder of the insightful will to turn about just right
continually returning to the upright;
Cultivating principled insight in the midst of a momentary force;
Harnessing insight into freedom from distress;
Yoga is the ruddering of our way around the blockages towards fulfillment of our insight.

Yoga can be defined

as the settling of the distressing psychological processes.
Controlling the mind
allowing the witness to be established with its most essential nature.
Otherwise, there is false identification of the seer with the seen.
This attachment leads to distress.
This detachment leads to freedom from suffering.
The eight limbs of yoga,
are techniques of control.
They are the categories of discipline that a yogi trains
to detach from ways that lend to further distress
to remain established in the original mind of Pure Subjectivity, Sentiency, No-disturbance

Modifications of the mind fall into certain categories, be they painful or pleasurable:
Correct knowledge is based on correct perception, deduction or testimony.
Incorrect knowledge, imagination, sleep, memory

Obstacles on the path are:

Disease, laziness, indecision, carelessness, lethargy, craving sense-pleasure,
erroneous perceptions, lack of concentration and unstable attention.
They are known by a sense of sorrow, worry, restlessness and irregular breathing
Overcome these obstacles by concentrating on their opposites and following the eight disciplines of
yoga.

The first category of discipline is proper ethical conduct:

So that one is not visited by the demons of past karma.
These ethical consideration require restraint from:
violence, lying, stealing, lusting, and greed.

The second is proper moral observances,

so that ones future karma remains clean:
These include:
Cleanliness, contentment, aspiration, self-study and surrender to the inconceivable.

Next comes the discipline of posture.

Taking a proper posture
allows us to be comfortable, to forget the body, and to begin to pay attention.

This puts us face to face with our breath.

Control of our breathing regulates the force and speed and rhythm of the thought waves of the mind
so that concentration is possible.
Through stillness of breath comes stillness of the mindstuff.
The end of an exhale is very quiet

Now it is necessary to withdraw from the senses,

or else they will remain a distraction.
Attention can now be paid to the source of the light that comes from within.

When attention is focused for even a moment,

on the source of perceptions or conceptions,
This is called being concentrated.

When concentration is sustained this is called meditation;

This discipline utilizes the mental processes and still has a sense of a subject and object.
This is meditating with seed

When there is complete control, and the subject and object disappear.
When time and change have no place,
Multiplicity comes to oneness.
This control is called absorption or samadhi.

This is where the seer, itself is reflected in the mindstuff.

And there is no distinction between the seer and the seen.
From this perspective, one is with the ultimate eternal truth of the Oneness of Reality.
Evolution has reached its fulfillment when “i am not i”, but “am”.
True freedom is at hand.
One who seeks mastery in this path is a yogi.

At first, there was darkness

no movement, no change,
no something, no nothing
no awareness
No memory,

Then came reflexive response to sensed stimulation

change and movement ensued
something and nothing came to be

The scene was still dark and dim and quiet

Things swirled about
Some light
some sound
some feeling
some sense of movement
No big distinction of self and other

Then birth
The beginning of awakened, individuated knowledge
more light and form and shape
contrast, brightness, hue, sharpness
Loud, soft, soothing, confusing,
a lot of feeling and a lot of movement
both inside and out
taste, smell
infinite change
Inconsistent, random
painful, pleasurable
want, don’t wan, don’t care
too much peace, much unrest, suffering
Mostly self, and others
Very aware of body
Quality and meaning are attached to objects directly
Everything is now, here or else
The conditioning begins

More luminosity, more sentiency, more discrimination

more meaning and more value
names, classes, rules, expectations
Thoughts and feelings mixed,
options and choice pressured by impulsivity and compulsivity,
Not completely ignorant, very naïve, very foolish
Trying to please oneself
trying to please others
Not very good at either
Disposition rules
Rules are real
Conditioning is the way. Choice is demanding and very naïve.

Awareness is a state that has equilibrium and disequilibrium

Awareness has a field of awareness
Objects move on that field in the context of a scene
Awareness is the knower of this field within this scene
Objects come to the field of awareness
with feelings and thoughts conditionally attached to them

These perceptions and thoughts and feelings and the memory of such
are represented in the field of awareness in a multitude of qualitative distinctions
These representations are conceptions
One learns language to share conceptions
One learns sharper distinctions between this and that and their names
And learns to identify the field of awareness and the body and mind as its servant
With effort, one learns the mind can control the body and thus the world
Strong identification with the powers of the body
and the mind

Mental process control an imaginary calculator to envision potential future outcomes

Feelings impulse thoughts of opportunities
Play on words
Play with everything
express feelings and thoughts, speak, hear
I-me-mine
A moment of choice, consequences witnessed, remembered
Conditioned response tied onto objects and scenes
Karma creating, karma patterning, tendencies seeded and already spouting.

Dispositions, habits and tendencies develop into traits

Awareness develops ways of responding to identified objects and scenes
Judged by want, don’t want, don’t care.
Contact with objects gains skill by this
and gains a clinginess, a want in the future to attach as such
to call in this memory, this way of identifying it, relating it
Feel about it, think about it and can manipulate it as well
Meta-opinions develop,
Teams are joined and left and new ones identified with
Peers are the source of wisdom
The elders and others are the source of the oppression.
To obey the rule or not that is the question
Feelings are enough, beliefs follow feelings and conditioned memories
Choice is limited to these
Opportunities abound

The mind is quite contriving

Sneaking to skew the outcome
Distorting the real into its real
Projecting, avoiding, justifying, complaining

Seeds of times past brew forth into decisions

Reasons and attachments guide our choices
Choices that steer our karma forth
Further disturbing the mind-field

Every neurosis is a clever trick

To justify our karma
Steering the wake of our own mind-field
Bringing filter to comprehension

The filter further skews the present mind-field

By attaching the karma to the now
This moves the now forward
As an impulse to become as such

This suchness goes forth in a spectrum of ways

As a disturbance upon our resonance
This disturbance stems forth from
Previous clever tricks of the mind

At some point in a person’s life

Perhaps it is an instant
Perhaps it was a phase or an outcome of an experience
For whatever reason, for whatever twist of fate
This being destined to be a yogi, opens up to the notion that
THERE IS AWARENESS, (usually initially conceived as “I am aware”)
Awareness is glimpsed as the most precious and essential aspect of our experience
Awareness is the dimly recognized as seer of the seen, knower of the known
The toucher of the textured contact of the assemblage point
the insight itself and not the object of insight
The peaceful fulfilled, undisturbed,
The aether of awareness remains undisturbed by the medium that occupies it…
Unless, of course, it attaches meaning and value into an implication and desire brings the karmic cling
This give weight to the mass, curving the apparent field of awareness
as it accommodates or assimilates or ignores the object
The stronger the attachment, the stronger the skew of the apparent field
Awareness is fooled to believe that it is the objects it beholds,
Awareness is essential for consciousness of the body, perceptions and conceptions and comprehensions
At last, the yogic path begins by seeing
that awareness is awareness and the field of awareness and its objects are not awareness
Clarifying this confusion is the path of yoga
Yoga is the establishing of awareness as essential, wisdom as substantial, and freedom as the way

These are many stages of the path towards mastery of yoga

At first, one may mock or ignore or discount the way of yoga
Through naivity, doubt or stupidity or foolishness one ignores the cause of everyone’s discontent
and thus remains preliminary to yoga
Yoga is the sincere discipline to cultivate a truthful relationship between awareness and the objects that
occupy it.
The path of yoga begins by aspiring toward yoga towards being free of distress.

The early aspirations are full of ideas and feelings and attempts to gain skill
Attachment still has a clear stronghold on the contact
The assemblage points of awareness remain fixed to the preconditioned karma,
but the aspirant begins to see that karma has repercussions and this karma needs cleaning
Feelings still prevail, thoughts are opinionated, beliefs are held,
and a path of yoga is conceived.
This conception is misconceived, but still a pinhole of insight into a vast opportunity
Same old story, told in a different way,
But this particular way towards yoga still feels unique.

False belief of right and wrong, good and bad, truth and untruth, yoga and not yoga
Yet the aspirant holds onto the thread of illumination and sees a source of light
The golden flower of the source of awareness shines and the aspirants sees into knowledge
Meditation opens the opportunity to witness with less distraction, when really paying attention,
Objects and the witnessing of objects with attached feelings and thoughts and implications

Aspirants remain caught up in the whirlwind of the mind

Mental processes catch the attention towards a verbal construct, an image, a memory
Back and forth between distraction and oblivion,
the aspirant has moments of peace, of insight, of freedom from conditioned attachments to objects
Then is swept back into the momentum of the karmic currents
Objects come and go at their own will.
There is desire for liberation
The aspirant conceives that the mission is to control awareness’s reactive attachment to objects
Plenty of opportunities

As the yogic aspirant matures, it becomes clear that this particular aspirant
is a certain way, has certain tendencies and capacities and talents
Learning some techniques are manifested easier than others
The Path of Discipline begins with the commitment to dedicate these talents
to fulfilling the most enlightening way for this particular being.
The aspirant becomes a disciple when the skills are developed and matured
that effectively subdue the conditioned tendencies and create tranquil and encouraging field states and
insight

Discipleship is liked to the talented musician who decides to master the violin.
In her life, she may master many instruments, but this first is a disciplined phase of mastery.
The disciplined yogi chooses a focused path that clearly distinguished the most fulfilling way
Unfortunately it takes much skill to see clearly and much effort to work hard
and much of early discipleship is spent trying on ways.
The path of discipleship is established once this choice is made and the skill committed to.
The being achieves more skill from purity of intention, sincerity and common sense.

Personality begins to conform to the intended expression of the deeper insights

Condition tendencies remain in the form of skilled capacities to learn
A tool to see clearer, not an end
A thought is recognized as a thought and a feeling as a feeling, body as body, breath as breath
and awareness is different than these.

Meditation can be of various types, but will be defined here to include

the techniques involved in inducing samadhi on subjective reality, sentiency and fulfillment
Samadhi is the successful state of absorption into a concentrated state.
Samadhi can be a result of concentration on an object
Samadhi can be the result of concentrating on the process of concentrating and its disturbances
Samadhi can be on the undisturbed state of awareness but still with a sense of self
Samadhi can have no reflection, no discrimination, no attachment, no sense of self
Space and time is witnessed with no boundary; there is no change; no causal induction.
This samadhi has no karmic repercussions, the yogi is thus free from self-induced stresses
Yoga requires samadhi, like the painter needs a ladder to paint the top story.
At some point the ladder is a means to the end and in itself is not an essential to the painted
though causally interdependent. Once causation ceases, supporting objects are unnecessary.
Objects support insight
Insight support wisdom
wisdom supports freedom
and freedom needs no further support

There are many objects for the focus of meditation

Objects can be gross or subtle, concrete or abstract, substantial or insubstantial, formed or formless
Objects can have distinct boundaries or not
Objects can be a feeling or state of consciousness like bliss
Objects can be on a process or pattern of mental processes
An object can be a physiological process like breathing, heartbeat, pain, pleasure, muscle tension
An object can be an object directly or through reference as an symbolic image, sound, word or concept
“I-amness” can be an object
“I am not” can be an object
An object can be “no object”, the void, emptiness, nothingness, “that” which is not, zip

The state of the field awareness is experientially correlated with the relationship with objects and scenes
in this field
The state of awareness transgresses through nebulous, yet distinct stages of progression into samadhi and
eventually to wisdom and its freedom
There are many ways to appreciate the stages towards mastery

One can appreciate the “Nine Abidances of Mind” to achieve samadhi

These are stages the distracted mind finds peace and satisfaction
A first stage is the stage of “inner abiding”, purposely attending toward an inward chosen object
Second is “continuous abiding”, which maintains a sustained attention for an useful integral of time
Third is “calm abiding”, which appreciates finally, a settling of the restless mind, at least momentarily
Fourth is “near abiding” brings a taste of serene tranquility through the greater control over the
wandering mind
Fifth stage of samadhi, “well-adjusted abiding” achieves the ability to remain undisturbed by externally
sourced objects
The six stage is “abiding in stillness”; Now the mind remains peaceful and undistracted; Objects and
scenes are now accepted without personal projections upon the object/scene.
Still some karma and some sense of self.
The seventh stage is “abiding in deep stillness”, when there is no recognition of any stress, disturbance,
pain or suffering.
“Abiding in single-mindedness” is the eighth stage when the absorption in clear minded focus. No
projections, no disturbance, calm, serene, clearly reflecting the object and subject at will.
Skilled in remaining undisturbed as part of personality in all cognitive dimensions. All objects are
objects, and the subject is the subject. There is awareness and awareness remains as awareness.
The nine stage is “Abiding in samadhi without effort”, when full absorption is the way of the being.

And the stage of non-abiding with wisdom and freedom;

Freedom even from abiding;
this way is fully effortless

Samadhi is a ladder to other stages of freedom from further suffering and distress.
Any attachment, any clinginess, any sense of self, any lack of appreciation for causal interdependence,
for the vastness can perpetuate further karma.
Freedom from any result from any action can come only as samadhi is achieved, for the ability to sustain
this resonance frequency demands the skill of samadhi.

The skill of Samadhi can be appreciated in other ways as well

Samadhi can be conceived to have two distinct phases, samadhi with a seed or without a seed
Samadhi with a seed is characterized by the stages of samadhi in which the mental process are still
present, being utilized and chooses an object of focus.
A seed is that which carries a potential of attachment for this particular being and can thus generate
karma

Samadhi with a seed uses an object like a mantra, a image of a respected teacher, the breath, etc.
Desire and avoidance remains, as the mind wanders into memories of conditioned reflection.
“This object means this to me”, “ I feel this way about his object”, “I am this object”…., ”This reminds
me of that…” are typical distracting styles of mental processes that still cling onto objects as seeds to
future distress.
At least there is reflection, at least the attempt at control is being made, at least the disciplined effort is at
hand.
What a blessing to have even come to this point.

With discrimination, awareness makes distinct the properties of an object and the mental processes
attached to it.
“This is actually the object or scene at hand” is comprehended, as opposed to the physiologic and karmic
projections onto that object/scene.
Still, feelings and thoughts and judgments, and a sense of self are still present, but the tool of
discrimination discerns, like a compass, the awareness as opposed to the object of the mental processes
within the field of awareness.

With skill in reflection and skill in discrimination the opportunity comes to see the difference between
self and object.
Awareness uses this distinction (between subject and object) to help detach from the seed.
This is still samadhi with seed, because there is subject and there is object and they still have karmic
(prepatterned, conditioned, impulsive) relationships

At a certain point of concentration, the absorption let’s go of the subject-object duality

and there becomes no object, no sense of self.
There simply is awareness.
This awareness is experienced as boundariless, as timeless, as formless, as objectless, as subject, aware.
At some point there is no subject, simply awareness with insight; fulfilled and secure.
This is now samadhi with no seed, seedless samadhi.
Here-now and for all now-here’s, awareness does not cling to objects. Free at last.
The seeds of potential karma have already reached their fruition and the seeds are fulfilled

In young meditation, there is access to the assemblage points and reflection that there is assemblage
Then the discrimination of object properties
Then discrimination of subject-object-scene relationship
Then effort to purify intention of letting go of all pre-conceived notion
The end of exhale achieves the peace, inhale and more impulsive distractions, attractions
then, subject is known as subject, object as object.
Tranquility ensues for a moment
The state remains fluctuating until skill is established to maintain the state of equilibrium of clear
illumination.
Serenity is reached.
Here-now, one pointedness is possible.
Skill brings the one-point, and with sustenance, karmic purity to leave this one-point alone
The harassment is over, no more bullying from the glamour of objects
Equanimity has freed the way from conditioned response. Samadhi has succeeded.
Now the opportunity for freedom.

Awareness is not enough to secure wisdom and freedom

Awareness imbued with the insight of wisdom is Yoga.
The stages of samadhi scales the path of discipleship into the wisdom path as this level of concentrated
skill is necessary to secure the stability of the field of awarness as it is expressed into the world.
One thing to sit in meditation and be wise with objects another to live ones life wisely and being free.
The objects of the world are incredible teachers, powerful and oppressive, seductive.
The yogi must deal with these objects as well and this is where wisdom comes in.
Every thought, every feeling, every worldy aggression and attraction gives opportunity for samadhi,
temptations to stir us from the one-pointedness
And samadhi the opportunity for further freedom from distress, for awareness to be well-established and
wise.
And wisdom the opportunity for compassion to truly help others be free from their particular distress
So many opportunities, unless the mind is preoccupied and narrowed, biased, pressured.

Samadhi establishes the secure skill in maintaining a resonant, karma-free field of awareness
This allows insight and the wisdom that ensues.
Wisdom requires that the discipline be aligned with the proper principles
The four noble truths and eightfold path outline those principles

Many lessons have come down and this one seems so true:
All sentient beings seek to avoid suffering and seek a peace that is permanent.

First we must see

the fact of birth;
the fact of aging;
the fact of illness;
the fact of the inevitability of death.

The first noble truth recognizes these facts

and realizes that there is suffering.

All things have their cause.

The second noble truth recognizes that
suffering, like all that exists, has a cause.

The body is fleeting;

Feelings are fleeting;
Perceptions and memories are fleeting;
Ideas are fleeting;
Even awareness, itself, is fleeting.

Believing that these are less than fleeting is the cause of our suffering;
Desire to find fulfillment through these, engenders this suffering
The third noble truth recognizes that the cause of suffering is
the false identification and craving for that which is impermanent.

The fourth noble truth recognizes that the there is a way to end suffering.
The end of suffering requires putting an end to the cause of suffering.
Freedom from suffering comes from successfully seeing our false identification with the impermanent.
This requires higher training in ethics, concentration, compassion and wisdom.

Proper ethical conduct helps us to see the impermanence of our actions,

and allows us to work out our karma to begin the higher trainings.
Compassion helps us to see the impermanence of feeling,
and to witness clearly, suffering.
Wisdom helps us to see the impermanence of our thought,
and to correct the ignorance of mistaking the impermanent for the permanent.
Samadhi helps us to sustain the application of the higher trainings.

Signposts of freedom from suffering are the eightfold path:

Right Understanding
Right Thought
Right Speech
Right Action
Right Livelihood
Right Effort
Right Mindfulness
Right Samadhi
Freedom from suffering tunes us with a Peace that is permanent; No further distress.

“What will it be like when I achieve samadhi?” are the words of an aspirant
“Finally, some peace and clarity and insight; This is why, and how to…. Aha; This needs done…” are
the words of a disciple
“As it is, so it is, and so much more to do; I am not doing, I am not; nothing needs to be done, nothing
is…, nothing is not….Aaaahhhhh…………...oooooooo……….mmmmmmm” are the words of the
master

The “Jnana” are a way of conceiving the stages to freedom as going through eightfold jnana.
The first jnana includes a concentrated effort that includes vitakka, vicara, , piti, sukkha, ekaggata.
The goal of these is to counter the five hindrances of sensual craving, ill-will, laziness, restlessness and
weak conviction.
“Vitakka” is the applied thought about an object.
It is the turning of awareness to attend to an object.
The holding of the object in mind on purpose for more than a few moments is “Vicara”.
“Piti” is the tranquil rapture resulting from the quieting of the mental processes.
This rapture may be momentary and fleeting or prolonged and maintained, it can bring instantaneous joy
or bring repercussion of joy; the joy can be thoroughly transforming or partly so, convincing or not.
Piti is the enchantment of seeing the way of peace.
“Sukkha” is the bliss that follows from being thoroughly enjoyed and sustained in peace;
no want, at least for more than a moment.
“Ekaggata” is the one pointed state of mind that comes from full absorption onto an object. No other
objects are considered at that moment. Only that.

The first jnana has all five modes.

the second jnana utilizes piti, sukkha and ekaggata
The third jnana uses sukkha and ekaggata
The fourth jnana uses ekaggata and Upekkha –{ “equinmity” –objects are objects}

These four stages are “with form”, the last four stages of jnana are without form.
Form means within object boundaries. Has characteristics, properties, qualities. With seed.
Without form, means no objective boundary, no qualification or discrimination. Without seed.
Each stage,except the last, is marked by a skill in consideration, a skillful contact, a skillful holding on, a
skillful letting go, a skillful reflecting back

In the fifth jnana, the yogi enters the experiential realm of space with no boundaries.
No sense, no dimension, no extension, no movement
One sees into the infinite vastness of time and space
One sees the vastness, hears the peace. Sitting on the edge looking over.
still a sense of self and space.
Something else is and is not.

The sixth jnana enters the realm of awareness with no boundaries

So called, “Infinite consciousness”
Awareness is everywhere, here, now, then, there, was, will be
Consciousness of boundariless extension, minute, macro, instantaneous, forever,
Infintesimal, infinite, the source of all knowing and not-knowing.

The seventh jnana enters the experiential realm of no-thing

there is no object
no dimension
no extension
no thought, no feeling, no memory, no image no sensation, no perception, no conception, no
comprehension, no doing,
no subject-object distinction
Witness of I-am not
am

The eighth jnana is the realm of awareness neither of something nor no-thing
simply aware of being, simply aware,
Sentient
Skillful ability to neither categorize nor uncategorized
neither to perceive nor not perceive
neither conceive nor not conceive
neither comprehend nor not comprehend
neither do, nor not do
I neither am nor am not
Neither disturbance nor no disturbance
Neither aware, nor not aware or something, nor nothing
am and am not
All is, is not.
All –nothing
neither all, nor nothing
Full of potential
Empty of everything

These jnana or “knowledges” are important, and like samadhi, do not ensure the final freedom
The Jnana describes for awareness, the topography of knowledge it travels, on the way to clarity and
illumination
What the yogic disciple does with this knowledge – jnana -- determines the wisdom of the yogi
Wisdom is the right skill applied to the right end.
Wisdom is the capacity to transform sentiency into wisdom, not just with oneself
but with all other sentient life.
There is awareness
and there is awareness of suffering.
Awareness is not enough, skillful awareness, skillful desire, skillful beliefs, skillful application of
resource, sincerity, disciplined cultivation of meditation and achieving samadhi and bringing the freedom
from clinginess back to the world and mastering the skill in helping others tame desire, thought, feeling,
memory, and causes of further distress

Upon the mastery of samadhi, objects are now comprehended as sensations, perceptions, conceptions,
comprehensions. And awareness as awareness. And those objects as objects on the field of awareness
Awareness is aware of being aware
There is no self, no object, no change
There is awareness
Full of potential, real, sentient and satisfied.
Objects have their fullest potential with an awareness that is functioning at its fullest potential

Wheares when giving in to desire and avoidance, awareness was plagued by many conditions, mostly
overwhelming conditions
A lot of ignorance, clumsiness, and the ensuing wounds
Many obstacles, many hindrances, many ways to stagnate the flow and suffer distress
Eventually, awareness strives to harmonize negative thoughts and feelings and intentions
mental processes are asked to harmonize habits, beliefs, opinions and behavior from unwholesome
conditions
Thus continues aspiration.

Skill in harmonizing the mental processes from overwhelming distraction;

skill in settling the restless mind;
Hope of peace; hope of freedom.
Committed conviction that yoga is the way of skillful insight, skillful mental processes, skillful behavior,
skillful contact, holding on and letting go of objects.
Thus continues discipleship.
Still clumsy, still confused, still unclear, and still not fulfilled, but striving to become full and clear and
bright
And clear that a particular dogma, at least, is not the way.
The way becomes clearer, which is especially important as the power is stronger
Especially when really skilled in yogic techniques, the energy must be disciplined with the proper
principles
If misguided or lost or confused or arrogant or ignorant, the energy is displaced and proper principles not
fulfilled
The principles of yoga require the continual returning to the next level of freedom
Giving up and letting go to the obviously right way is most of it
Control of impulses and compulses; maintaining the equilibrium through one-pointed equanimity
Dedicated use of the insights into achieving the way of samadhi and jnana
Personality and mental faculties are tamed to being valuable capacities
Peace is experienced.
Sentiency is experienced
Overwhelming satisfaction is experienced
This way is secured and used as a valuable resource for all sentient creates in contact
Thus continues the way of the master of yoga.

The symptom of when the higher mastery is achieved is when there is a more freedom from karmic
repercussion.
No disturbance is emanated from this creature.
All is at peace with no personal issues,
No disturbing thoughts, feelings, words, actions, intentions
Others come to rest, the resonant vib is uplifting, illuminating and encouraging.
Wisdom is proven in the harmony and enhancing way of being.

Yogic mastery into freedom from distress can be conceived through the words used to delineate the
stages of insight lining the yogic path.
Remember, yoga is the joining of the forces of personality with the intentions of the essential awareness.
For success in yoga, one must be established in one’s original mind

Day after day

Month after month
Years on end
Cells turn over
Thoughts and opinions change
Feeling move on to others
Here, there
With him or her
On and on and on….

To and fro we go
Back and forth continuing between oblivion and distraction, as if that were the right way.
Mindful of the center,
Remains the watchful eye

Spacing out, gone, oblivious

Caught on an idea, past, future, distracted
Mindful of the balance point
Remains the undisturbed

Unmindful of doing, distraction

Unmindful of being, oblivion
Mindful of the equilibrium
Remains the “thusness”

Penetrate to the “thusness”

To “that” which remains
Be the original face
Centered between oblivion and distraction

Experience depends on open eyes

Perceptions need a perceiver to be perceived
Perspectives change the eyes of the perceiver
From here to there
With this or that
On and on and on…

Memories and learnings filter experience

The perceiver is conditioned by previous experience
In the midst of all the change is a sense of sameness
An identity that is unconditioned, a non-identity
A preconceived conceiver, preconceiving conceiving
The original mind

Untarnished by past or future experiences

Unmuddled by the screen of consciousness and the mental modifications
Unfiltered by our notions
Not trapped by words
Not imagined
Not thought
Not felt
Simply being the being of our being
Simply being the original mind
The original mind remains free

Words are not the thing,

And are certainly not, no thing.
Pointing to “that” which is,
We use words to go beyond words.

I pluck the petals from the flower,

I pluck the stamen, leaves and stem;
I dig up the root,
What remains of that plant?
What remains of “I”

What is here today is already both yesterday and tomorrow.

“I” am just a piece, a spec of aggregate, yesterday, today and tomorrow.
This aggregate is interdependently meshed with the rest of the aggregate.
“I” have already passed, as has everything, into the impermanence.
Impermanence is permanent.
“I”, here, now, this aggregate, am a projection onto the aggregate.
Empty of this projection, “I” am not here, now.
I am not what “I” am projected to be.
I am not “I”, but merely labeled that.
“I” am not I.
I am not, but there is awareness

The seed depends on the water, air, sun and soil.

Conditions that determine a dependent co-arising;
The flower is not the seed,
Dependent on so much more.

Cut off air, food, water, love,

Our aggregate also has this dependency,
Pluck off a hand, replace the heart,
Our self, like the flower, can be plucked to nothing.

All that is, is not.

Projections of coherency, but devoid of independence;
Remove the aggregate and what is left?
Emptiness.

The mind is just one thought following another,

The self, a refraction of the aggregates into coherency.
Both dependent on so much more,
Both can be plucked away into emptiness.
I am not what I think I am

No-mind, no-self, no I am, no I am not.

What is there to cling to, without a self.
Suffering has nothing to stick to,
Empty of self, there is no one to suffer.

Still one thought follows another,

As one moment of form follows the next,
Leaving emptiness to be filled by the moment,
Empty of the torment of the past
Potentially free, potentially tormented
Freedom follows from this insight, this choice, this effort
be free of the fears and the worries and the stresses and bad decisions
be free of the concern of death
be free of any attachment, any want or no want that is unwholesome
be free of all personal issues

Imagine having no issues

Imagine the body aligned, healthy, strong
Imagine the mind happy, clear and settled
Imagine the heart true and fulfilled
Imagine getting along well with others
Imagine flourishing on the earth and the earth flourishing from us
Imagine enlightenment, peace and harmony
Imagine manifesting these imaginings
Imagine having no issues about manifestation
Imagine having no issues

Hanging on to moments past,

Attached to things bygone,
A sense of ego lingers on,
Keeping us from what is.

Watching memories
With feelings attached,
Ideas and fantasy take precedent,
As we stumble down our path.

Unless we can be like an empty vessel,

Ready to be filled,
With the substance of the moment ;
Then we can deal with what is.

Otherwise we drown in the worry of the morrow;

Or in the guilt of deeds done past.
Demons and goddesses and whatever could be,
Distract our attention from what fills us.

Stumble no more,
Be filled with the void of the present,
Put to rest worry and guilt and all those disruptions of attachment.
And become an empty vessel.

Looking in, if we have patience and courage,

We can see our world anew,
Full of possibilities,
Fresh light coming in on our darkness.
Welcome the Great Eastern Sun.
Peaking over the horizon,
The Great Eastern Sun allows us to see;
Allows us to uncover the world
Of our innate wakefulness,
Of our internal radiance shining forth.

Being with the dawn of the Great Eastern Sun,

Awakens us to our inherent goodness;
We can appreciate ourselves and the world
For the good that we are.
This takes bravery.

Bravery to behold also the darkness,

And to not get caught up in the fear of the setting sun;
Death is inevitable,
Yet so much of our life is spent in fear,
Choosing to identify with the possibility of darkness.

Be brave, like a warrior,

And go forth with that, which is already available,
Our radiance is here, now,
Available to shine forth.

Return to the primordial goodness, the original mind

Enliven this knowledge
Continually returning,
To shine the Great Eastern Sun.

The entire universe, science confirms,

Is expanding and contracting;
Inflating and consolidating;
Radiation wrestling with gravity.

Energy has its plus and minus,

The minutest of particles repel and attract;
The earth gives forth life,
Then calls it back.

Amongst all the transformation,

Remains the great interconnectedness;
Cause is based on dependent relationship,
Synchronistic movement within the change.

Even in our own lives,

We go out and come in.
We expand our person in the world.
And contract our awareness to our own self-awareness.
We can expand our consciousness,
And contract our bodies,
We can focus our mind,
And move forth into the world.

All elements are subject to change,

Only the great void goes beyond expansion and contractions,
Only nothing remains the same.

What is to know nothing?

What is it to know something”?
What is knowledge?
What is it to know?

Knowledge is that which we know

Knowing is the apprehension of a meaning of that which is known

What is meaning?
What is apprehension?

Meaning is an idealize form of a concept

Apprehension means to grasp the realness of the meaning of that conception

What is an idealized form of a concept?

What does it mean to grasp the realness?

An idealized form of a concept is the essential characteristics of that which is conceived

Grasping the realness is the beholding of the essential characteristics

How does one behold?

What are the essential characteristics?

One beholds by paying attention to what is

The essential characteristics are that without which we would not know what we know

What is “what is”?

What is “that”?

Being is what is
That is what we know

To be is to know,
To know that is knowledge

Pay attention
Be
Behold what is
know that as knowledge

Ideas are great, so is the imagination

Dreams are fantastic
As are hopes, wishes and aspirations
Intention is a blessing
Manifestation is even more important
Making sure our hopes and dreams come true

Early on we manifest our instincts, our whims and drives

Soon comes our aspiration to do something purposeful
To become an active participant in reality
Later we become disciplined and skilled in our manifestation

Like a craftsman mastering ones trade

Creating something precious from a plan
Molding matter into life with meaning and purpose
Ensuring our preciousness into life
Manifesting our destiny towards our fate
Making something of nothing.
And using something to realize nothing

Is nothing really nothing?

Or is it really something?
Does the Great Void have a place?
Is mindfulness no mind?

Is Enlightenment a hopeful dream,

Freedom from all pain?
Can desire be put down,
Or will it always reign?

Is emptiness no more than a coveted goal?

Is fulfillment more our plight?
Even the Dharma of Buddha nature,
Could be something, right?

Flowers fall and weeds grow up;

The wind is forever abiding.
Why do we need fan ourselves
and strive after something?

Because Buddha nature is like the wind:

Present but still worth striving;
Something is nothing and nothing is something, and we are here, now,
and Enlightenment is still worth trying.
Be like the Butterfly,
Who flies with the wind;
Surfing the Buddha nature,
sipping the cream from the flowers and weeds.

The Buddha nature is the original mind of every sentient creature

Void of attachments and the desire to create further attachment,
The Buddha nature is “empty” of attachment as the potential for future suffering
Buddha nature is the awakened, aware, insightful, wise aspect of sentient experience
freed from the nagging distractions of feelings and thoughts and memories and opinions and all that stuff
Quickenings are brief, but powerful glimpses aspirants and disciples have of Buddha nature
Kensho is the undeniable insight into Buddha nature – the illumination of a way of seeing
that now opens the insight into Buddha nature.
Still a peep hole and an unsteady field holding the insight
Still someone doing something, instead of being with insight
The skill in cleaning the karma is not necessarily caught up yet
Kensho opens the door to wanting to be skillful in insight
The wanting is still there, but now with a clearer insight of an opening of a way of illumination
Often these quickens and kensho are mistake for the end of the yogic path;
Far from it
It can be more like a sailor who figured out how the stars move in the sky
and now can begin to navigate through the tides of life.
The insight of that the stars move in a pattern in the sky is very powerful
to open the door to mastering the implications of this insight.
Kensho shows the disciple the experience of profound insight and some of the understanding that
follows

A disciple skillfully cultivates these insightsful experiences, these quickenings and awakenings and
kensho
Though the tiniest crack the light can shine through
Once it is known, beyond doubt, that there is illuminatory insights, this path can be committed to.
The power of the mind to inject its distraction based on preconditioning remains so impressive that it
keeps kensho a committed goal long before it is even decided on consciously to be mastered, let alone
mastered
These kensho experiences come to a ready state of awareness by grace,
and are mastered by the committed tuning in to the kensho of the original mind of Buddha nature
“Satori” is the name of a more sustaining awakening of disciples as they transition into mastery.
The actual experience can be sudden or eventual, but never by coincidence
The personality is now under the discipline of the buddhic mind, intelligence itself.
This takes both insight and undivided dedication to skillful control and letting go
Satori is the entering into being securely insightful on the obvious path of the obvious way
Karma can still be created and karma still to be paid
and the higher samadhi’s and “jnana” yet to master
Still sentient creatures who are in distress, yet fully insightful of how and why
Nirvana is the final letting go of all attachments by the way of skillful freedom
Satori enters the disciple into the way of mastery of freedom
Nirvana is the mastery of being free

Be awake
Sit straight
Be comfortable
Attend to the breath
Be aware

Perception occurs
Not this
Watch to the breath
Be aware

Feelings arouse
Not this
Encourage the breath
Be Aware

Thoughts wander in
Not this
Witness the breath
Be aware

Will urges movement

Not this
Atone with the breath
Be aware

The mind is such that it takes on the characteristics of that which it is focused on
Not this

Breath in
Be aware of the inspiration
Breath out
Be aware of the expiration
Between the exhale and inhale there is a momentary pause
There is quiet

Be aware of the stillness of the mind

There the seer resides in peace
Realization comes from this meditation
Go forth and breath this realization

Day after day…

Month after month…
Years on end…
Cells turn over….
Thoughts and opinions change
Feeling move on to others
Here, there
With him or her
On and on and on….

Each moment flows seamlessly into another

Being becomes
The drop of an instant
Transforms into an ocean of becoming
The now becomes the was of is
Is was is many times
Eternally now becoming then
Yet now remains
Here now is….
All that was
Which is all but what is
This all rides the wake
Into the ocean of becoming
Becoming the is of the here now
Masterfully surf the experiential tide of this becoming by balancing on the ups and downs joyfully

Experience depends on open eyes

Perceptions need a perceiver to be perceived
Perspectives change the eyes of the perceiver
From here to there
With this or that
On and on and on…
Stop this cycle of excuses, justification, rationalization, cowardness, laziness, excitement, covet;
Transform the ups and downs by right effort.
Be awake, be aware, be careful…
the rest is a footnote for the excuses

Memories and learnings filter experience

The perceiver is conditioned by experience
In the midst of all the change is a sense of sameness
An identifier that is unconditioned, not identified by any thing or person
A preconceived conceiver
The original mind

Untarnished by past or future experiences

Unmuddled by the screen of consciousness
Unfiltered by our notions
Not trapped by words
Not imagined
Not thought
Not felt
Simply being the being of our being
Simply being the original mind, the ideal sentiency

Let us contemplate, for a moment,

The full extent of ideal sentiency.

Ideal sentiency includes the ability to discern the real, the true and the good
From that which is unreal, not true and disturbing

Reality, itself, must exist and be knowable and transformable

Conditions must exist for a sensation to be sensed
Conditions must exist for a perception to be perceived
Conditions must exist for a conception to be conceived
Conditions must exist for an insight to be comprehended
Conditions must exist for an intention to be intended
Conditions must exist for change to occur and intention to induce it
These conditions are the resources for meaning and value

Ideal sentiency includes the ability to take input and know its meaning
So that reality can be mapped
This mapping is the conceptual representation of a perceived or conceived input
Meaning is the correlation of one representation with another
Knowledge is the comprehension of meaning of the representations
Truthfulness is the correlation of comprehended meaning with what really is
Truth is what really is, whether we know it or not

Ideal sentiency includes the recognition of the truthfulness or not of perception

Ideal sentiency includes the recognition of the truthfulness or not of conception
Ideal sentiency includes the recognition of the truthfulness or not of comprehension
Ideal sentiency includes the recognition of the truthfulness or not of intention

Ideal sentiency includes the ability to take input and know its value
Value is the recognized quality that lends to experiential fulfillment or relieves suffering

Ideal sentiency includes the recognition of the value or not of perception

Ideal sentiency includes the recognition of the value or not of conception
Ideal sentiency includes the recognition of the value or not of comprehension
Ideal sentiency includes the recognition of the value or not of intention

Ideal sentiency includes the ability to create meaning and value

Creation is the qualitative transformation of resources
Resources includes that which is available to be recognized and transformed
Ideal sentiency is the ability to recognize the truthful meaning and value of resources
Ideal sentiency is the ability to create truthful and valuable transformation of resources
And to induce these abilities for all available sentient creatures

Ideal sentiency is nirvana

Nirvana is the state of awareness that is no state
States require fields and objects extending in that fields to be qualified
Nirvana is awareness of objects as objects and awareness as awareness
untied from past and future implication
Nirvana is freedom from any constraints, being awake, aware, free.
Ideal sentiency allows one to realize the full extent of the suffering of others.

Look around, my friend,

See that all that is, is not;
Clinging on to what was or what could be,
Deludes us from what is.

Afflictions arise from this attachment,

Suffering arises from this delusion;
Believing that we are immune from this process,
Only festers the wounds.

See first your own existential agony,

Your own grasping onto the unreal;
See how you too are drowning,
Behold your own immersion into the grand ocean of delusion.

Recognizing this delusion allows us to see

that we were not drowning at all;
It was a dream,
Mistaken for the real.

See the how your neighbor and loved ones,

Are also apparently immersed;
Caught grasping for a life-raft,
They act in fear and insecurity of impending doom.

Insight into the nature of impermanence,

Allows us reel ourselves and others to shore.
Compassion is the life-raft,
To free all from being caught up in sorrow.

Compassion is the wishing that,

All be freed from their misery;
Freed from believing we’re drowning,
When we are safely ashore.

Our thoughts can create our reality,

Insight can take us beyond thought;
The greater insight into our well-being’s dependence on others,
The greater our compassion will be.
Compassion is the steps we walk towards enlightenment;
For it allows us to go beyond our self-centered delusions of our own fate;
Every sentient creature deserves freedom from suffering,
Especially from the suffering of suffering.

It is harder to be compassionate to those,

Whose delusion appears as wealth or fame;
They find it harder to recognize the suffering of change,
How all that is, is not.
Fear of loss, overconfidence of gain,
These cause people a lot of pain.

Suffering is also a by-product of “cyclic existence”,

Being caught up in negative emotion or thought;
These breed sticky karma,
Bringing the past to bear its burden.

Gaining insight into the nature of suffering,

Allows us to see it’s pervasiveness;
Compassion is the urge to go beyond this,
Into the loving-kindness of graceful karma,

The wheel of suffering stops when there is no unwholesome desire;

When there is no particular self to desire.
Compassion is acting empty of preconceived notions,
Kindly urging all life onto the graceful way.

When sorting through life’s great lessons,

We can get stuck from our most graceful way.
Too often we mistake this stuckness,
For where we hope to be.

We struggle for survival,

Motivated by our instinct to survive,
We get stuck surviving,

We struggle for our comfort,

Motivated by our desires,
We get stuck desiring

All paths have glitches,

When walking we will stumble;
To walk well, we must be careful
and watch how we are going.

Each step requires a cultivated grace,

One foot put skillfully in front of another;
Destiny provides us with challenges,
Challenges that could propel us with grace.

To be free from suffering, and all negative emotions,

Also requires skillful dealing with these challenges;
We can wobble out of these glitches,
By cultivating grace as our normal way.

How could we have known what life would be,

If we had died at some point, not lived?
Our life, which has manifested, would not have happened,
The here, now, would have been then.

So much has happened,

Fate has become known;
Destiny has led us to here.
We’ve seen if our hopes have occurred.

Fate and destiny behold new light,

As we ponder on our life as if death already happened.
It seems death has come too early,
Before life is fulfilled.

Yet here, now, in the moment,

We live as if we will always be.
As if consciousness and flesh are immortal.
As if our future will exist.
As if we can wait for grace.

We can appreciate the preciousness of the moment,

Secure at least that we are in that;
The morrow will be whatever will be;
But it won’t be, without the succession of the here and now.

So whether or not we end up fulfilling our dreams,

And whether or not we’re immortal;
Take refuge in the fact that there is now an existence,
And a consciousness here to appreciate the multitude of opportunities to be aware
Especially to be aware, free from any personal torment, actually enjoying the surf

Ideal sentiency can be approached

by continually returning to the yogic path,
by principled effort,
and by grace,
manifesting the effortlessness wisdom of being free

Some people wait their whole life

Longing for freedom
Life itself passes them by
Their own freedom unrecognized
Freedom comes by being free
Peace comes by being peaceful
Live life by living fully
Recognize freedom
Be aware, mindful, harness the wisdom
Be masterfully careful and live freely
Care
Be free

THIS IS THE MASTERY OF YOGA!

Further Sutras on The Topology of Experience

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

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

The fundamental experiential categories are:

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

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

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

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

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

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

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

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

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

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

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

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

The object will pull or push awareness in a particular way. And, awareness can desire or avoid, impulse
or compulse the object in its particular way.
The “particular way” is dependent on the intrinsic characteristics of the object and the capacity and will
of the awareness. The capacity and will determine most of the field influences of awareness

The capacity of awareness is determined by the experiential resources available to awareness at a

particular interval of time-space. The will of awareness is based on desire and intention. These
determine the strength of the field of awareness’ weighted attachment to the object.

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

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

Perception perceives the group relations of sensations

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

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

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

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

These class distinctions allow the abstract algebraic manipulation of objects imaginatively according to
the rules defined by the category and the intention of awareness. Awareness routinely does this as a way
to creatively consider potential implications of real object manipulation. The rules of transformation are
often conditioned by people’s feelings and thought attached onto the objects by awareness. The personal
rules of abstract manipulation are not necessarily the most logically, semantically or mathematically
correct. But the 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 experienced event, the actual event, and the conceived
meaning and value of the event. An isomorphism is the equivalence relation amongst distinct objects,
groups of objects, transformations, or topological fields.

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

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

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

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

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

Equivalent objects identified with a reference class, can be abstracted into their cardinal numbers. An
experiential cardinal number is an abstraction of the total number of elemental units in a set of
equivalently identified objects as compared to the one unit defined by the reference class. The “unity” is
metriced by the obvious intrinsic properties of the object itself, as well as familiarity, convention,
convenience or desire attachment to the object. Equivalent objects in this way are called “isomorphic”
with the class reference, meaning, “essentially the same as”, and can count as one of the elements of the
“identical enough” class of 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 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 what is actual. These
meanings are filtered and prioritized and re-evaluated based on new context. Awareness can comprehend
the intended meaning of representations.

Many conceived memories are tagged not with words, but by analogue intraceptive tags that correlate
within a specific class identified boundary of meaning. These intraceptive tags may be memories
represented by analogue images, movies, sounds, smells, tastes, sense of movement or any creative
expression intended as such. All we have to do experientially, is intend to assign or agree to assign, a tag
to a specific meaning and it becomes so. The agreement defines the convention.
Awareness can move in the reference frame of objective space-time. Physical objects move towards
awareness or away from awareness and are positionally referenced by the body that is isomorphic with
the perceived location of the sensory input onto the field of awareness. Experiential perceptions and
conceptions of physical objects and events isomorphise into tagged memories of the event that import an
attached “feeling” or “attitude” with the object. The object is charged with the preconceived attachment
of meaning and value as it was identified.

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

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

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

The fundamental categories of states of awareness are:

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

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

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

An experiential point is the cognized resolution to notice this from that. A point is a distinction that
awareness makes to locate a distinction in time or space, quality or meaning. The person most often
takes their own subjective awareness as the center of the frame to reference other point locations. All
locations outside awareness, that is, all objects, have a distance from the origin of awareness, but also a
direction towards its location. Experientially, this location differential is recognizable. Awareness is
vectorally directed by attention towards the position of objects and scenes. Awareness can also be
directed temporally towards the past through memory, and in speculation towards the future possibilities.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

characteristically to identified objects/scenes. The temperament is the biological states that impose
themselves onto the field of awareness as urges and impulses. Each person develops a proclivity to
arousal, an emotional reactivity. These proclivities may be engendered or suppressed as we develop
attachments and avoidances. A temperament can be more highly reactive or less reactive to a given
stimuli. Each person learns styles of self-regulation with their impulsions to react as such. The
qualitative tendency to have self-control and creative freedom brings a plethora of moral discipline
styles.
Awareness has the tendency to be introverted and extroverted; usually one directional tendency take
primary precedence. Each person develops a tendency to react to conceived social scenes. Some
persons are more easily socially conformal and they accommodate social pressures more easily. Some
are more gregarious and require more social cuing. Others are more shy and are inhibited in conceived
social environments. Qualitatively, socially persons may become more or less friendly, agreeable, kind,
empathic and sensitive, conscientious, trusting; or they may be more

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

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

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

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

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

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

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

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

Conceptually, there are some fundamental categories of intellectual capacity. Each person have the
capacity to create symbols to represent meanings and create valuable symbolic expression and behavior.
Each person learns how to learn heuristically, as well as vicariously from others. Eventually a person
develops fore-thought- the ability to see scenes developing momentum truthfully and ponder the
potential results of choices of action. As we learn to self-regulate our impulsions and self-reflect on our
potential impact, we develop skill in our moral endeavor to creatively express more profound quality and
meaning. As a stable being matures morally, their self-refinement process become skillfully attuned.

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

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

Fundamental categories of destabilizing emotional states include:

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

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

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

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

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

[Categories of Objects and their Transformations]

[Fundamental Experiential Categories]

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

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

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

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

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

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

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

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

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

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

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

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

The effort of the person develops thematic patterns into the context of that person. People create their
reality by choosing familiar objects and scenes, in both their own head and in the world. The person
weaves an intricate web of causal connections conditioning their future attention and weight patterning.
These connections can be described as a model, but prediction from the model is limited since all
humans have the free will to think creatively and spontaneously.
The Yoga Sutras
Threads of Union
Aphorisms explaining the Uniting with Pure Consciousness
Establishing the Essence of Awareness
A Recipe for Enlightenment

By Patanjali

Translated by Jim Berg, MD

Copyright, 2010

Barefootmd@aol.com

I-1
Now a discourse on yoga
At this moment begins an exposition on joining with one’s essential nature
From this instant starts the instructions on becoming one with pure awareness
Thus the clues for recognizing consciousness
The following teaching is on experiencing reality

I-2
Yoga is the resolving of the perturbations of the mind
Yoga is the harmonizing of the disturbances of the mind-field
Yoga is the putting to rest the suffering conditions that affect consciousness
Yoga is the stilling of the movements of our psyche
Yoga is the disciplining of the dysfunctional transformations of our awareness
Yoga is the settling of the mental dissonances that fog our insight
Yoga is the control of those thoughts that cause dissatisfaction
Yoga is the recognition of thought-waves as fundamentally fluctuating
Yoga is the quieting of the mental operations that occupy our attention
Yoga is the restraint of the modifications of cognition
Yoga is the suppression of the anxious ways of knowing
Yoga comes when the activities of the mind have quieted

I-3
Then a being moves forth from one’s truest self
Once yoga is achieved, the witness is established in its most fundamental nature
Upon this, a seer remains in its most insightful way
In the state of Yoga, the knower is conscious of That which is knowing
Awareness thus becomes aware of its own essence as consciousness
Experience becomes truer when recognizing the difference of form and cognition of form
When successful at yoga, sentience remains accurately insightful
Thus a being realizes itself
I-4
Otherwise a being misidentifies awareness with the objects one is aware of
In other times, consciousness attaches itself to the forms it beholds
When not in yoga, awareness mistakes itself for mental operations
If confused, the field of awareness believes the formations it experiences to be real

I-5
There are five basic mental operations, and they can either be disturbing or not
The fluctuating mind-stuff has five aspects, and can be painful or not painful
There are five kinds of transformations of mind and they can be perturbating or stabilizing
The five types of modifications of the psyche can be dissonant or consonant.
The five classes of thought patterns can be either destructive or constructive
The five experiential oscillations can be resonant or dis-harmonic

I-6
These five fundamental psychic operations are:
Accurate insight, inaccurate insight, imagination, deep sleep, and memory
The five kinds of mental transformations are:
Truthful comprehension, illusion, delusion, unconsciousness, and remembering
The five classes of thought patterns are:
Rightly knowing, wrongly knowing, making it up, not aware, and glimpses of past experience
The five categories of cognitive functions are:
Experiences that correlate with reality, experiences that do not correlate with reality, fantasy,
Non-awareness, tags of the past awareness
The mind can take form in five ways:
Valid cognition, invalid cognition, creative cognition, oblivion, past impressions
Experience can fluctuate in five ways:
Perception, misperception, representation, the void, experiences templated from previous
experience
I-7
Accurate insight comes from direct clear perception, inference, and testimony of reliable authority
Experience that correlates with what really is, originates from a truthful sensory input, figuring it out, or
someone else figuring it out
Correct knowledge can come from perceptual contact, thought, or trusted explanation
Valid cognition arises from sensual experience, reason, or someone else’s reason

I-8
Invalid cognition is an illusion not based in reality
Misperception is mistaking the unreal for the real
Wrong Knowledge is based on experiences that do not really exist
One can be fooled by a perception or conception that does not correlate with what actually is
Miscomprehension can come from a hallucination
Illusory insight deludes awareness from seeing the true from the false
Illusions blind our insight into the true nature of things
Incorrect knowledge is a misunderstanding that confuses the representation for the actual form
An illusion is a misperception that mistakes what appears to be for the actual object
I-9
Conception is a representation of an object that has no origination in the world outside one’s psyche
Fantasy is an image created in one’s mind that can be described but does really exist otherwise
Words are not the things they represent
Thoughts are words conceived by awareness but are empty of substance
Imagination is a sound or image that has no form outside our own consciousness
Concepts have the form of words but not the form of the objects they stand for
Coming from our own fancy, thoughts don’t exist except as symbols

I-10
During dreamless sleep, the mind has no content
In deep sleep, experience is suspended, occupied by no objects
While unconscious, all the thought patterns cease
The body can be alive but without awareness; Here, all mental operations are quiet.
The mind at rest can loose consciousness and hence is occupied by no forms.
Unwillingly, one can have a overwhelming sense of not being
One can loose awareness when unconsciousness and not think or feel or perceive or have insight
One can experience nothing in deep sleep
The psychic transformations can come to rest during unconsciousness, and a being has nothing
disturbing the mind
While alive, but not conscious, cognition ceases
Sleep is an example of being alive but not conscious
The mind can loose consciousness during sleep
In sleep one is aware of nothing

I-11
Memory is a mental object that is based on previous experience
Awareness can recollect an experience from the past
The mind is capable of remembering events that occurred in the past
A mental modification that recreates a past experience is called a recollection
Memories are a recreation of a previous conscious impression
The mental process of remembering brings to the present awareness a recollection of the past
The mind can simulate the past faithfully
Memories can disturb the mind-field, by recalling a previous impression

I-12
These disturbances of the mind-field can be mastered through both a disciplined control and letting go
Open minded and disciplined, one can put the mental dissatisfaction to rest
Through practice and sincere perseverance, one can reach peace of mind
By hard work and continual re-focusing on the more right way, one achieves a tranquil state
Detachment and discipline are necessary to be successful at quieting the unsettled mind
The proper way settle the disturbances of mind by restraint and by being willing to let go of our desires
A tranquil state comes through practice and by not wanting nor being repelled by mental objects

I-13
Practice is the is the disciplined intention to control the thoughts
Success at quieting the disturbing mental processes requires a strong effort
Steadfast effort can harmonize the disturbances of the mind
Through persistent attempts one can achieve tranquility
By continually trying to gain this skill, one can become peaceful
Steadiness of the mind-fields comes by persistent principled endeavor

I-14
Effort that is practiced persistently for a long time, with the proper intentions, is secure.
Right Intentions sincerely applied patiently with the right actions become grounded in the skill to
become peaceful.
One can settle the unsettled mind through by years of applied effort.
Success at quieting the disturbances of our thoughts requires sustained skillfully applied technique
It takes a long time of earnestly re-attempting to control the mind until it comes to be tamed
Years of sincere practice is necessary to master the ups and downs of the attached mind

I-15
The mastery of non-attachment occurs when awareness beholds perceived objects without wanting, nor
not wanting them
Freedom from desire allows the perceptions of objects to be comprehended as they are
Dispassion is the lack of craving for sensual objects of experience
Once the thirst for phenomenal objects is renounced, the profound insight is comprehended.
Consciousness that does not move upon contact with an object is disciplined towards the right way
One must devotedly practice not reacting to objects emotionally or biasly, in order to be free from the
stress of those objects

I-16
Ultimately, this mastery leads to knowing the difference between the knower and the known.
Awareness must detach itself from all the objects it wants or avoids to have insight into its own
subjectivity
Consciousness can remain in its pure insightful tranquility when not disturbed by desire
Supreme non-attachment allows the being to remain stabilized in pure awareness free from the attractive
qualities of
objects
The highest freedom comes when one remains undisturbed by the qualities of any object
The value of any object looses its glamour compared with the value of the insight itself
The most profound awareness is free of the influence of any objects with qualities
Thus a seer is seen distinct from that which is seen
The clearest insight come

I-17
The early stages of success in this endeavor comes with four types of cognition:
Thought, discrimination, feeling good, sense of “me”
The first stages of insightful focus on this path are accompanied by:
Ideation, reflection, bliss, the sense of individuality
Wise concentration includes the proper conceptions and comprehensions and raptures and ego
The higher insights come with valid deliberation and concentration, contentment, a sense of I-amness.
The truer way of seeing cultivates good logical abilities, good understanding, good feelings, and self-
awareness
The initial ability to distinguish subject from object requires supportive thoughts, insights, joy, and
esteem.
Absorption in pure awareness can come from contemplation, attention, security, and the intent to
distinguish self not-self
One type of absorption occurs with an object, like an idea, an insight, and a feeling and still has a sense
of me and that.

I-18
As mastery continues, the mental processes quiet, but there is still an influence from past tendencies
Another type of absorption comes when the mental chatter stops; One still has to deal with the previous
habits of mind.
A higher type of alert attention can focus more profoundly as the mind quiets. Experience is still
conditioned from previous conditionings.
A more profound recognition of pure consciousness comes when the mind-field is tranquil; This still
leaves past memories to disturb the peace.
The seer is more established in its own nature as these above four processes cease; Unconscious habits
of the mind are potentially capable of returning.
Another type of focus entertains no objects; still impressions from the previous tendencies can distract
our attention.
Alertness can remain without mental processing; But the tendency to mentally process still remains.
One can remain concentrated on awareness when the cognitive functions stop. The subconscious can
still be impulsive.

I-19
Even this Samadhi does not have the final detachment, therefore the consciousness seeks to return to the
body
Because of these latent impressions remaining, the awareness reattaches to objective form
Even though dissociated from the body in this Samadhi, past memories entice conscious back into the
body
In this state of bodiless Samadhi, one will come back to the world in there is still attachment for physical
form
In these higher states of insight, even with excellent control of objective form, one is bound to return to
the world because
of past habits of being materially oriented
As one merges with the formless, a special spiritual realization occurs
For those who mastered this Samadhi an insight into the formless way of nature occurs
This formless state of Samadhi is more natural for those who are already disembodied

I-20
Other who have not had success in this formless samadhi can pursue it through:
Faith, strong effort, recollection, concentration, and the persistent pursuit of wisdom
Confidence, discipline, remembering, mindfulness, and discernment lead to samadhi without form
Trust, enthusiasm, memory, successful meditation create the path to discriminative enlightenment
Belief in the importance, vitality, recalling the necessary recollections, merging subject and object help
succeed to a
tranquil state of alert, insightful, awareness
The pure light of awareness (asamprajnata samadhi) can be achieved if one constantly remembers to
faithfully try hard to
succeed at meditation
One succeeds at objectless meditation by right attitude, right effort, right consideration, right focus, right
meditation

I-21
For one who practice as such is intense, success is near
One can achieve these results most quickly if one’s will-power is strong in each of these techniques
If you sincerely pursue this endeavor with these skills, then you are most likely to succeed
When the desire for samadhi is very strong, progress is the most rapid
The rate of progress towards this goal is quickest for those whose enthusiastic effort is vigorous
Samadhi without form is available to those who try really hard

I-22
Success depends on whether the effort is mild, moderate or intense.
One can pursue this endeavor gently, vigorous, or in between
The momentum towards objectless samadhi can be weak, middling or complete
This discipline can be slight, medium or ultimate
The applied force of this effort can be low, average, or superior
This path can be walked feebly, fully or with mediocrity.

I-23
Success also comes to those who fully surrender to pure awareness
One can also achieve this through devotion to the most true reality
Pious faith in the supreme being helps
Dedication to merging with the Ultimate Spirit also increases our spiritual momentum
This samadhi is imminent for those who devote their complete attention towards the universal
consciousness
Practicing the presence of God (Ishvara) is another way to succeed

I-24
Ishvara is a type of consciousness that is free from afflictions, conditioned impulsion, and desire
Pure awareness is a special state of awareness that is not prone to suffering, the repercussions of previous
actions, or want
Pure spiritual consciousness is unique in that it untainted from the painful conditions, disturbing habits
and covetings
God is the Great Spiritual Principle and does not experience dissatisfaction, moral debt, or a conditioning
to disturb the equilibrium
At the source of all seeing and knowing, the essence of awareness is not effected by any discontentment,
action or yearning
The Universal Witness remains untouched by distress, reactions from previous conditions, or craving
The true Spiritual Reality stays untarnished by the causes of unrest, the effects from past unrest, or any
hankering that leads to unrest
The true soul is not affected by any unsettledness, past impressions, or inclination to suffer

I-25
The intelligence of Ishvara is limitless
The insight ability of pure awareness is infinite
God is omniscient
Consciousness can potentially know anything
The knower is the source of all knowledge
Knowledge originates in the consciousness that is cognizant of it
The soul is the seed of all cognition
Awareness precedes all mental functioning
Pure consciousness is ultimate origin of all that can be known

I-26
Unconditioned by time, pure consciousness is the great teacher also of the ancient ones
Not effected by the passing moments, the source of all cognition teaches even the ancestors
Because it is primordial, the essence of awareness is the master of the masters
God is timeless and thus available to teach the elders of days past.
Knowing is eternal and instructs even the historical authorities

I-27
The fundamental harmonic of the eternal mind-field is AUM.
The vibe of awareness is OM
The pure consciousness is tuned to the sacred syllable
The sound of the resonant frequency of experience is A-U-M
The soul vibrates at a fundamental which sounds like a hum
The sacred mantra –om- tunes one in with Ishvara is symbolized as the sound AUM
Om is an onomonopia for God

I-28
The Great Spirit can be called forth by Om-ing
The purpose for doing so becomes clear when sincerely chanting AUM
By saying it over and over, the significance of the sacred syllable becomes evident
The meaning of the sound is experienced as the om-mantra is repeated
By sounding the Om and reflecting on its meaning, one can advance on the yogic path
Repeating the om-vibe manifests its significance

I-29
The soul is realized by this, overcoming any obstacles
By Om-ing, all hindrances are removed and the seer remains established in its fundamental frequency
This sound dissolves blockages and turns the attention inward towards awareness
Chanting AUM directs consciousness inwardly towards the graceful path
By this mantra, the personal consciousness introspects and works through hurdles

I-30
The following are obstacles to fully fulfilled awareness:
Illness, procrastination, doubt, negligence, laziness, false dogmas, fickleness, and mental
instability

Disease, mental apathy, uncertainty, carelessness, slothfulness, lust, delusions, ungrounded, uncentered.
Sickness, lack of proper intelligence, lack of confidence, distraction, idleness, hedonism, bias,
discouragement at failure to
progress, slipping into old ways
Physical impairment, psychological retardation, loss of faith, inattentiveness, wasting time, pleasure
seeking, false
beliefs, disenchantment, psychological unbalance

I-31
From these obstacles comes all stressors, depression, anxiety and irregular breathing
Suffering, sadness, panic and imbalance of the nervous-respiratory system
All forms of anguish come from these, including dissatisfaction, despair, nervousness, and disturbed
respiratory
These distract our attention by causing frustration, melancholy, mania, and erratic inhalation and
exhalations
These hindrances are accompanied by lack of freedom, lack of contentment, lack of peace, lack of
harmonizing breath
The consequences of these obstacles are unhappiness, discontentment, unsettleness, and nervousness

I-32
These obstacles are resolved through the disciplining according to the essential principle
By remaining concentrated on the fundamental yogic path, these barriers are removed
Cultivating the right way, negates all the distracting paths
The way to overcome these hindrances is to stick to the straight and narrow path
Consistent effort applied the more right way redirects consciousness away from the more wrong way

I-33
Consciousness becomes more peaceful when one is pleasant to those who are happy, compassionate to
those who suffer,
well-intending to the well-intended, and indifferent to those with cruel intent.
Cultivating friendliness to those doing well, and concern for the less fortunate, equanimity to the
virtuous and vicious
harmonizes the mind-field
Awareness gets more tranquil as one becomes caring to those enjoying life or in despair and remains
even-minded to
those acting kindly or rudely.
Peace of mind comes to those who act kindly to both the fulfilled and not-satisfied; and treats with the
same good-regard
to those who act benevolently or maliciously.
The mental disturbances quiet as one is happy for those who are doing well, sympathetic to those in
misery, glad for those who do good, and non-judgmental to those who do what seems like evil.

I-34
Or by the letting go and holding on of the breath
Also through the expiration and inhalation
Absorption in pure awareness can also arise from the controlling of bring in and manipulating the vital
energies
Regulating breathing out or retaining the air can harmonize consciousness
Peace of mind can come by disciplining the releasing and absorption of energy from the atmosphere
Intentionally tuning the way hold onto energy and let is out

I-35
Or by witnessing the materialization of perceptions
Stability can also come by watch the sensory perceptions arise
Peace also is found by concentrating on one object and holding that perception steady
Tranquility of the mind-field can also manifest by focusing on the more subtle sensory objects
By observing the way we perceive we can settle the disturbances of our mind

I-36
Concentrating on the inner clear light free of karmic recourse, can also settle the mind
Or by looking for the source of luminosity, untouched by sorrow
Peace can also be achieved by cultivating serene visionary experience
By searching for the emanation point of the inner light one can also become tranquil
Focus on that which is free from stress and darkeness to become enlightened

I-37
Or by focusing on beings who are free of actions that lead to suffering
Or by contemplating a mind-field that has no disturbances
Or by considering objects that do not stir up attachments
Also by concentrating the mind on those who have mastered desire
One can become tranquil by admiring an enlightened sage
The mind settles when reflecting on those who have harmonized the disturbed mind
Peace can come by studying those who are free from agitation
Cultivate the mind-state like those who have mastered their impulsions and compulsions

I-38
Or by honoring an auspicious dream
Or by being tranquil in dreamless or dreaming states
One can also cultivate insight during lucid dreaming
Peace can arrive in peaceful sleeps and dreams as well
One can remain conscious steady state of awareness while dreaming or in deep sleep

I-39
Or by sustained concentration on the object of choice
Peace of mind also comes through meditation on something very dear
Pay close attention to that which is precious
Meditate sincerely on whatever worthy object for tranquility
Focus intently enough on any meaningful object and the mind-functions may cease

I-40
One who has achieved this state, has insight into the finest particle and greatest mass
When successful at yoga, the yogi joins with the infinitesimal and the infinite
Thus one can contemplate anything from the smallest to the largest
Then a yogi can become successful by meditating on the most minute and the most vast
Upon this accomplishment, even tiny or huge objects can become objects of concentration

I-41
Once the mental functions have cease, awareness is like a crystal, taking on the same characteristics as
the object it
beholds
When settled into its undisturbed state, consciousness can become like a clear gem, becoming one with
the perceived
As the modifications of the mind-stuff settle, the soul, like a crystal transmitting the light, recognizes that
knowing and
the know is actually the knower
As the cognitive operations are almost ceased, the separation of self and object also cease, like an image
in a mirror.
As the perceptual and conceptual thought waves clear, the insight
dimension experiences a sense of identity with the object it is concentrating on, just as an object
becomes one with
the image within a crystal.
Coinciding with the tranquilizing of the psychic disturbances, the experiencer forgets about self and
object, and
experiences the object as it is, like a jewel reflecting the object

I-42
One stage of concentration continues to associates the object with a word or representation. This is
called absorption
in thought.
At a particular point in the meditation, called savirtarka samadhi, there still an experiencing duality-- the
conceptions and
internal dialogue appear to awareness that they are separate.
Simultaneously identifying any vibration or meaning or any consequence knowledge with an object is
one phase of full
attention
If naming and reasoning are experienced, even though the mental function are tranquil, then this place in
samadhi is
called samadhi with thought
Language and meaning can occur as a unified comprehension, yet awareness still considers object
separate from subject

I-43
When there is no longer any personal memories associated with an object, the reality of the object is
clear. This is called
Nirvitarka samadhi
Nirvitarka samadhi is a stage of meditation when there are no recollections tagged onto the object, and
the object becomes
simply the object.
Once awareness finally lets go of all preconceived notions projected onto a perception, then that
perception can be
considered as it is, a perception of the perceiver.
Eventually, awareness can experience an object without any memories associated to it, comprehending
the object for what
it actually is, object of our awareness.
When consciousness beholds an object without any association of representation, value, or meaning, this
is called
Nirvitarka Samadhi

I-44
Even when focusing on more abstract objects, these same principles apply; One type of samadhi can be
with reflection,
and another without
The same goes for more subtle objects, they can occur with or without the projections of past
associations
When focusing on objects beyond the senses, similar stages of absorption occur, a Savichara Samadhi
and a Nirvichara
Samadhi, i.e. with and without deliberation.
Spiritual objects also can be experienced in meditation with or without enquiry
Even the most indiscriminable objects of concentration can be distinguished by whether or not they are
experienced with reactions tied to it, or not.

I-45
These subtle objects extend all the way to the most non-manifested of the material
The abstract things may be the comprehension of the physical cause itself
A very transcendent object of attention can be of the root nature of that object
These two types of samadhi can be distinguished even when understanding the ultimate cause of things
Even if awareness could beware of the true reality of the world, this awareness could occur with
reflection or without.

I-46
These types of samadhi are concentrations on something
The absorptions just described, have an object
These stages of mediation are with a seed
These attentions still distinguish subject and object
These samadhi still have attachment potentials
Samadhi on these ordinary objects, which entice our desire, still have the seeds of potential
consequences

I-47
In the state of non-reflection with no seeded reaction, awareness remains tranquilly illuminated
When there is no reactive conditioned association with something, consciousness is enlightened to its
true nature
Awareness remains established in its resonant nature if it can contact experiential objects with no seed of
consequence
Consciousness established in its own sentient luminosity without any attachments to objects is
Nirvichara Samadhi, i.e.,
successful meditation without reflection
When absorbed into a focus on the source of luminosity, the experiential subject experiences the subject
as it is, free from
the contamination of objects

I-48
Here consciousness has clear insight
With this samadhi comes the deepest wisdom
The wisdom from this state is the most illuminating
The truthful knowledge that arises from this experience is profound
Once illuminated as to the true nature of awareness as it is, all objective knowledge comes into proper
perspective
All understanding and comprehension originates from this awareness
In this state of pure illuminous sentiency, one comprehends truthfully
Skillful discipline according to righteous principles is gracefully manifested through this seedless
samadhi

I-49
The insights of from this deeper samadhi is not the same as than knowledge derived from testimony or
inference
Awareness now knows the difference between the field and the knower of the field, unlike teachings and
reasonings
Once consciousness recognizes its true nature, it gains an understanding that one can’t conceive of or be
told of.
The direct experience of this samadhi is different that our conceptions or instructions about a particular
object
Consciousness should not confuse ideation and the scriptures from the actual experience of Nirvichara
samadhi
The real experience of this, is altogether different than reasoning or some authoritative source, because
they are objective
by their very nature.

I-50
In this seedless samadhi, the tendency is to reduce the tendency for negative consequences
This Samadhi only forms latent impressions that restrain the formation of other latent impressions
Born from this realization of our essential consciousness come habits that discipline other habitual
reactive patterns
When coming from our true self, our impulses and compulses are relieved
The direct experience of our essential subjective nature hinders future despair
The impressions created by samadhi with a seed still provoke stressful consequences

I-51
Upon the suppression of the impressions that the suppress the impressions seedless samadhi is achieved
When the urge to restrain even the finest of impulses to restrain is finally effectively inhibited, then there
is no
potential created for further consequence.
As this previous samadhi is controlled and put to rest, then there is nothing that will bear fruit
Nirbijah samadhi, “seedless samadhi” results when there is the cessation of all attempts at controlling
Nirbijah samadhi, “seedless samadhi” is the absorption that comes with letting go of letting go
When the memory of the experience of samadhi is ignored, then there is no object remaining, and thus
only
consciousness
As the very desire to remember the experience of seedless samadhi is disciplined, then truest seedless
samadhi
occurs, with pure consciousness, no object and no further tendencies.

II
The Way of Worthy Discipline
The Path of Manifesting Yoga
Directions for Achieving the Goal
Foundations for Correct Practice
Successful Effort To Fulfill This Result

II-1
The practical type of Yoga discipline includes severe austerities, study, and devotion to God
A few ways of realizing ones true nature, are to apply a strong effort in strict restrictions, reading the
scriptures, and prayer.
Kriya Yoga is the active pursuit of restricting the sensual desires, adhering to the advise of the wise
ancient
ones, and longing to be immerged with pure consciousness
One type of yoga, “The Yoga of Skillfull, Strong Effort” is through purification training, keeping in mind
sacred
words, and surrendering to the most righteous way.
A pragmatic method for this path to our subjectivity, is to have strong willpower and honor to our
conscience,
to apply the teachings of the teachers, and to commit oneself to Ishvara

II-2
Kriya yoga is designed for the purpose of eradicating the causes of our afflictions and to achieve
Samadhi
The goal of this way is to deal with our stresses and to quiet to mental operations
This practical yoga can lead to freedom from painful conditions and absorption into pure consciousness
The yoga of applied action reduces future suffering and leads to the settling of the thought-waves of the
mind
Kriya –“Action” yoga can reduce the kleshas – that which agitates experience-, and lead to samadhi –
merging
with pure consciousness
This skillful way to fulfillment can clear what poisons the awareness and settle the field of the seer

II-3
These poisons to awareness include:
Ignorance, Selfishness, Desire, Repulsion, Survival Instinct
The Kleshas – causes of despair – can arise from not knowing better, our wanting or not wanting, our
inflated
sense of self, or our natural inclination.
Our delusions and biased beliefs, our misconceiving we are an identity and that this identity is important,
craving after sensual fulfillment, avoiding distresses, and impulsion.
Suffering continues by misconceptions, mis-identity, mis-valuing, mis-not-valuing, and struggling to
survive.
Future afflictions may arrive through lack of knowledge, poor self-esteem, lust, avoidance, and will-to-
live.
II-4
Ignorance is the root cause of all the other causes of suffering, which may be inactive, mild, temporarily
suspended, or fully expressed
Not have insight into the right way is the reason for the others. These kleshas – causes of suffering –
could be
fully dormant, weak, intermittent, or manifested
Delusions and false beliefs and lack of comprehension – avidya- is the basis for all the other causes of
distress.
These conditional sufferings can be off, on, alternating off and on completely, or somewhere in between
off
and on.
Any painful condition can occur, not occur, occur sometimes, occur a little, or occur a lot. Stupidity –
the lack of intelligence - is the reason for the others.

II-5
Avidya – Ignorance – is the mistaking of the impermanent, impure, not-valuable, and non-conscious for
the
permanent, the pure, the valuable and most consciousness.
“Not having the insight to know better” includes the not knowing that something is fleeting, karmically
disrupting, painful, and false when one believes something to be eternal, purifying, enjoying, and
illuminating.
Lack of proper intelligence can be believing a thought or situation to be forever, part of our discipline,
and path
of bliss and enlightenment, when in fact they were transitory, not our most graceful way, not
leading to
happiness, nor spiritual fulfillment.
Avidya is the confusing of: that which last with that which doesn’t; that which harmonizes our way with
that
which disrupts; that which is relieves distress with the cause of distress; and that which is real
with that
which is not real.
Lack of correct insight can cause the mis-believing of: that which is temporary, to be forever; that which
is
disrupting, to be stabilizing; that which is vicious, to be virtuous, and that which is not the truth
to be
the truth

II-6
Misidentification is the mistaking the seer for mechanisms of seeing
The consciousness assumes an identity, misidentifying awareness for the cognitive faculties in its field
Awareness can confuse the mental processes for its true nature; this is called Asmita.
One type of ignorance called asmita, is the believing that one’s essential nature is the forms it beholds.
Asmita – egoism – is the illusion that the body and the mind is the soul, that we are this person.
Consciousness can miscomprehend the field of awareness for the awareness of the field.

II-7
Raga is the tendency to pursue a desired pleasurable object in hopes of fulfillment
A wanted object causes an impulse to want the wanted object in the future; this is called an attachment.
A conditioned response to a rewarding stimulus causes further conditioning and potential despair
A desired object causes our experiential space to curve accommodating that object
The anticipation of reward from a coveted object is disturbing

II-8
Aversion is a cause of suffering that comes from wishing to not suffer
Distress is the cause of repulsion
A painful circumstance tends to lead to the desire to not experience that painful circumstance
Anxiety from avoiding a potentially miserable experience can be disturbing
Hatred can cause a lot of sorrow
II-9
Even those who are very wise, they too cling to life and hope for their life to continue
Those that know better still fear death and have a strong instinct to hold onto life
The will to live is instinctual even in those that are educated
The learned continue to thirst for immortal existence of the body; this craving is called Abhinivesa.
All creatures, even the most intelligent, fear the cessation of their identified being.

II-10
As these kleshas, causes of suffering, become more subtle they can be remedied by pursuing their most
fundamental resolution
These painful conditionings, as they diminish, can be ceased by fulfilling their opposites
In their weakened stage, these disruptions can be quieted by resolving their original root causes
When the kleshas move from the grosser manifestations to the more abstract, their disturbances can be
harmonized by focusing on the upright way
More esoterically, these dysfunctional mental processes can be healed by gaining insight into the
functional
mental processes
Reframe destructive cognitions into it’s constructive counterparts to stop these destructive forces

II-11
Meditation can harmonize the grosser disruptive patterns
Sustained concentration holding the mind steady also helps to resolve the kleshas – painful conditionings
A disciplined attention attenuates the negative reaction from these afflictions
Mindfulness is critical to subdue the impulsive patterns arising from previous attachments
Pay close attention and control these disturbing mental-emotional traits

II-12
These kleshas engender corruptive karma that can continue to instigate similar disruptive pattern
throughout
Life
The afflictions create a momentum of further reactive impulse that is a reservoir of further
Further negative patterning continues into the future as latent impressions influencing our experience
These painful conditionings give birth to future painful conditions that one cannot imagine
A future reaction from our present disruptive choices can be stored and expressed later in our life

II-13
These kleshas are so fundamental, that they remain the root cause of our suffering, determining our
economic success, our longevity, and the tone of our experience
How we deal with the afflictions are the basis for our status, our lifespan, and resulting kind or vicious
Experiences
These imperfections can fester into consequences at any point in our entire life
As long as consciousness is colored by these kleshas, one will still crave for existence, continue to live,
and
have disruptive experiences
When the seeds of despair remain alive, they will continue to bear fruit as our lot in life, how long we
live, and
our material enjoyment

II-14
The quality of the fruits of one’s birth, longevity and worldly happiness depend on our virtues and our
vices
Our life appears as pleasureable or painful based on our merits or demerit.
Contentment and dissatisfaction have their seeds in our constructive or destructive actions
Our karma directly determines the well-being of our worldy fate
Delight and despair we reap find cause in the good and bad actions we sow

II-15
A discriminating person looks at all worldy endeavor as potentially painful, either from past negative
karma,
impermanency, or by the very nature of physical reality as being constantly agitated
The wise see angst in all of our objective experience, relating to the ever changing nature of things, our
past
indiscretions, and from the tendencies of the essential material qualities to be in conflict
One who knows better considers living as fundamentally disturbing since everything will eventually fade
away,
we have already conditioned ourselves towards painful consequences, and because nature’s basic
energies are in opposition
Those who have had the insight, discover that all worldly experience is imbued with anguish; This is
because all
objects change; we already have past tendencies that cause anquish
One who comprehends, understands that any involvement in the world is distressing due to the nature of
physical reality is always transforming, and the mind by its nature is fundamentally unsettled,
and
because we already have the momentum of past latent impressions to deal with.
II-16
Suffering that is still to come is potentially avoidable
Future distress can be averted
Misery that has not occurred yet may be prevented
Potential anxiety can be diverted
Unmanifested dissatisfaction could be warded off

II-17
The cause of all this suffering is the mistaking of the seer with the seen
This distress exists whenever the witness identifies itself with something else
The confusing of awareness with the objects it beholds is the fundamental cause of this misery
The merging of consciousness with the screen of consciousness leads to our torment
The superimposition of the subject with the object is why one experiences pain

II-18
Objective reality has the characteristics of apparent luminosity, activity, and inertia; Physical reality
exists to
be perceived and so that consciousness can be illuminated
That which is seen by the seer, has three fundamental qualities: vibrational resonant frequency,
movement,
and stability. The purpose of the seen is to have sensations and to give opportunity for
enlightenment
for the seer.
All that can be known has three basic attributes, a proper way, energy and matter. The known exists for
the
knower have sense experiences and to know its essential nature as the knower
Physical materials have three main properties: sentience, transformation, stasis. This stuff comes into
being
for the enjoyment and liberation of the soul
The elements can have, by their nature, luminosity, mutability, and mass. These elements have the
ability to be sensed and can be used by awareness to evolve into full sentiency

II-19
The basic elements can be at the following stages: differentiated or non-differentiated, with a distinct
boundary or with no distinct boundary
Every physical material can be at a place of being a particular object, not a particular object of
being
All of nature can be found in one of the following stages: specific, universal, unmanifest or manifest
The qualities of the objective world can be differentiated into these phases: in a gross form, subtle form,
primordial or evolved
Matter can, depending on its state, be concrete or abstract, potential or kinetic

II-20
The seer as pure awareness tends to take on the characteristics of that which is seen
Pure consciousness is colored by the mind, to believe it is with the mind that we see
Essential awareness seems to operate through the mental faculties, but is actually distinct and clear
Deceived by the act of seeing, the witness often believes it is the psychic operations who is seeing
The soul remains untainted by objects, but can confuse perception and conception for awareness itself

II-21
The whole purpose of material reality is to serve as the field of knowledge for the knower of that field
The world of all phenomena exists to fulfill the soul
All that we see is for the seer to see so that it can reach its goal
The sole reason for material reality is for the enlightenment of the pure consciousness
Objects exists simply to help sentient beings realize their sentiency
The purpose of experience is for the soul to realize its spiritual nature.

II-22
In one who has realized their essential consciousness, all objective reality no longer is real. The non-
illuminated continue to believe their common physical reality is the same reality
For those who remain the knower, the field of knowing is an illusion. For others, it seems so real.
Phenomena continue to appear to exist for the average person, but for those who have firmly established
their
awareness, they cease to truly exist
Material existence continues to be the reality for most, but for the yogi, objective reality is beyond
knowable
For the yogi who has achieved yoga, the physical world is unnecessary; For those otherwise, the world
exists.

II-23
Consciousness participates with the world in order to realize the difference between subject and object.
The seer is the master of the seen, and these powers can allow the seer to recognize its true nature
The awareness can create a special alliance with the objective phenomena, for it is the necessary way for
the
awareness to reach its spiritual goals
The knower must use knowledge to become knowledgeable. Once wise, the knowledge is not necessary.
If one masters them, objects and the objective faculties can help differentiate the distinction between the
pure
consciousness and those objects

II-24
The basis for the joining of consciousness with the world is ignorance
The soul takes interest in the world because it doesn’t realize the consequences
Awareness believes life is necessary to live because it has misleading insight
The seer mistaking itself for the seeing and the seen is delusional
The cause for this merging of subject with object is naivity

II-25
Once the awareness has the critical insight, the alliance between matter and spirit is realized as delusory,
and
awareness is free
This merging of consciousness with the world is gone once the soul resolves this ignorance
The seer can remain content as it is, once the comprehension of the distinction between the seer and the
seen is
made
The soul reaches fulfillment and remains established in its own serene sentiency upon the removal of this
naïve belief that it is the mental modifications
The association of the consciousness with matter ceases once unbounded awareness is discerned

II-26
The remedy for this ignorance is the uninterrupted practice of discriminating the real from the not real
The solution to not knowing is putting continuous effort into making a distinction between the field and
the
knower of the field.
In order to recognize the difference between the seer and the seen, one must pay very close attention
Incessantly to this differentiation
This miscomprehension is healed by constantly being aware of being aware
Liberation of soul identifying with matter is dependent of soul-awareness

II-27
The wisdom path towards this discrimination has seven stages
There are seven ways helpful to discern this distinction
The stages to this freedom are sevenfold
There are seven stages to gain the necessary right knowing
Consciousness can be illuminated by seven degrees of insight

II-28
The branches of yoga include techniques to eliminate the impurities eventually developing the sincere
cultivation of the necessary discriminative wisdom.
The yogic path destroys that which deludes us, thereupon freeing consciousness to discern awareness
Clear cognition requires a strong effort through yogic practices to destroy the negative tendencies
The turbidity that fogs awareness can be settled by sustained effort in yoga until the light of the soul
shines
The skills of Yoga are necessary to discern the real from the unreal until finally illuminating the seer

II-29
The eight parts to this yogic discipline are:
Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi
The eightfold limbs towards yoga include:
Social-control, Self-control, Posture, Vital-energy control, Withdrawal of the senses,
Concentration,
Meditation, Absorption
There are eight branches towards this path to samadhi:
Ethics, Morality, Non-distracting of position, Breath control, Focus on non-sensory awareness,
one-pointed focus, sustained focus, stilling of the thought waves
The way to fulfill the final union has eight components:
External disciplines, internal disciplines, comfortable position, Focus the attention away from
external perception, pay attention to an object, keep paying attention to an object, let go of object
and keep paying attention
There are eight rungs of skill needed to achieve peace:
 Restraints in relation to the world, Restraints in relation to oneself, Relaxed but alert body,
manipulation of bioelectricity, turning off sense input, placing mind on a point for a moment,
holding mind on a point, and full engrossment

II-30
Ethical disciplines include:
Abstention from harming, lying, stealing, molesting, greed
Social rules are:
Non-hurting, truthfulness, not taking what does not belong, celibacy, non-covetousness
The Yama are externally directed vows to not:
Inflict onto another suffering, bear false witness, swindle, disrespect life, or be avaricious
The restraints in regards to the world include:
no killing, no speaking untruth, no pirating, no raping, no over-indulgence
The commitments the yogi makes are to not abuse others, not to deceive, not pilfer, not play
inappropriately with another sexually, and not be possessive
The external controls are:
Nonviolence, honesty, no thievery, no sensual indulgence, generosity

II-31
These are the great ethical vows and they are universal and remain enforce regardless of social status,
place, time, or circumstance
These restraints hold in all considerations, no matter ones position, the space, the synchronicity, or the
particular condition
These promises are not restricted by the conditions you are born into, or happen to be in the space-time
continuum, or any other situation
These sacred commitments should be honored in full, taking into account even one’s rank, the particular
instance or occasion, or any custom
These Yama are indelible commitments to be true for every person, every moment, every dimension,
every consideration

II-32
The moral disciplines are clean mental and physical habits, an optimistism, sincerity, study of the
sacred, surrender to the “Great Spirit”
The Niyama are purity, satisfaction, austerity, learning the scriptures, devotion to the goal
Personal obediences include having a healthy hygiene, be contentment, be strict, investigate the
wise texts, and have reverence
The internal disciplines are clean living, enthusiasm, severe determination, self-study and piety to pure
consciousness
The self-restrictions are impeccable intentions, impeccable attitude, impeccable effort, impeccable
listening to the elders, impeccable awe

II-33
When tempted to break these observances, doing the very opposite
When considering behaving one negative way, reconsider its positive way
If disturbed by troublesome thoughts leading astray, pursue the thoughts to the contrary
Inhibit provocations to deviate from the path by reframing with their righteous counterpart
Resolve troublesome vices by reflecting on their corresponding virtue
II-34
It is important to consider these opposing good thoughts to these negative considering their result which
is to continues the ignorance and ensuing infinite torment, and this goes for whether these
temptations are committed by oneself or you provoked another; whether done for money;
whether done in anger, or in insanity; or done a little bit, medium amount or done a lot

Deviant thoughts and actions lead to further foolish suffering, whether caused by ones own doing
directly
or indirectly through another, upon your encouragement; when done out of greed, loss of temper
or psychosis; or done minutely, moderately or excessively and this is why to consider their
contrary.

Ill-guided intentions fall back into the cycle of reaping more ignorance and misery, even if just meant in
a
small amount, middling or extreme; even if done professionally, or proxied to another, and even
if
done when mad, or confused. Thus the urgency to consider their solutions.

Any deed done contrary of these restraints festers more stupidity and distress, no matter how big a
deed or how little or in between, not matter if done personally, for economic benefit, or by
personal authority; no matter if done in a fit or when crazy. Keep the right way in mind.

The necessity to reflect on these opposites is clear when one realizes the recurring cycle of causing more
foolishness and despair; These deviations may be anywhere between tiny and huge, and can
take
place within oneself, with our blessing on another, from revenge, or when we are out of our mind

II-35
Once one is not harmful, others become peaceful
When ahisma – non-violence- is mastered, all violence stops
Nobody gets mad in the presence of those with firm commitment to not abusing others
All need to hurt subsides around those steadily devoted to not hurting
Being grounded in the vow of protecting life, the yogi puts to rest all hostility from others

II-36
Once truthfulness is mastered, the intentions of a yogi manifest
Honesty creates an opportunity for the will of the yogi to come to fruition
Grounded in the truth, the words of a yogi come to be
When one’s integrity is well established, a yogi’s actions bear the fruit directly according to the effort
As one is firmly committed to satya – being truthful – the karma of a yogi becomes in synch with truth

II-37
Prosperity comes to him who has mastered not stealing
Those with no intention to take what is not their own, benefit by wealth coming to them
Unseen riches fall on those who are firmly established leaving to each their own
The firm commitment to not taking other’s property, can materialize vast gems
Once one gives up taking advantage of other’s wealth, then true wealth comes

II-38
Vitality comes to those who control their vital energies
True vigor is the result of yogis who abstain from sensual indulgence
Intense energy is available to those who have mastered their sexual desires
When one has full control over one’s impulses, this passion is sublimated into spiritual energy
A yogi gains full strength when completely celibate

II-39
Once greed is mastered, one comprehends how things come to be as they are and where they go
When one is steady in non-possessiveness, the insight comes into history and destiny
How one got here, and to where one is going comes into vision for those well-committed to non-greed
A yogi’s purpose and fate become clear once they renounce all want
Once firmly established in non-grasping, a yogi witnesses the reason for past and future incarnations

II-40
By mastering cleansing the body, a yogi gains insight into the disgustingness of the body and avoids
contact with other bodies because they are so disgusting.
Through purity of habit, the yogi sees the impurity of other bodies and looses interests in them
One gets detached from the body and a disinclination towards other bodies once the body purified
Upon witnessing the effort it takes to take care of the body, a yogi turns the attention away from one’s
own and other bodies
Purging the body sufficiently allows the yogi to witness the putridity of the body and avoids contact with
it and other bodies

II-41
This purification can also encourages a clarity of insight, a pleasant way, control over our bodily
senses, and visions
Mastering strict hygienic health habits brings with a luminosity, a sense of satisfaction, and an acuity of
perception, as well as insight
By taking excellent care of the body , “sattva” - upright conditions, prevail, with a cheerful disposition,
control of the sensual, and a vehicle prepared for the realization
Purity of body also has the advantage of purity of a bright mind, with a sweet temperament, a keen focus
and spiritual perspective
Cleansing is accompanied by harmony, happiness, sharpness, and mystical awareness

II-42
Once satisfied, ultimate happiness is achieved
Upon contentment, there comes an a real sense of joy
When the disturbances are settles, fulfillment is attained
An unsurpassed bliss can be gained from contentedness
In this state of wanting no more, arrival of the final good is available

II-43
The body and the sense organs gain special powers once impurities are destroyed by austerities
The physical form and its windows reach perfection by the fire of severe discipline
For those who practice fierce restraint, the body and the senses reach their excellence
The body and its perceptual abilities come to their fruition when one maintains a strict restriction
The more stern the ascetism, the more the body becomes vital and the senses strong.

II-44
By studying one self, one can join with the divine
Upon repeating sacred words with sincerity comes manifestation of the ideal those words represent
Taking the wisest scriptures to heart, consciousness can contact a superior being
When one sincerely fulfills the words of the wise ancient ones, the ancient ones arrive for guidance
The austere consideration of ones own nature can manifest the same in ourselves as those we respect
Studying the scriptures can enliven the gods we worship

II-45
Faithfully re-orienting towards peace tunes the yogi towards pure consciousness
Practicing the presence of the “Great Spirit” settles the thought-waves of the mind
Samadhi comes to those who are fully devoted to God
Full absorption into peace is accomplished by those dedicated to the True Guru
Complete concentration is achieved by those who surrender to the source of awareness

II-46
The meditation posture should be comfortable and stable
Asana works best if relaxed and easy.
The position should be non-disruptive and firm
The seat for samadhi should have a secure base and should be
An asana is a steady, alleviating posture

II-47
Asana allows attention to become focused with that which is beyond the physical
A steady, comfortable position gives opportunity for concentration on the endless
Posture is perfected by becoming more relaxed and merging with the Infinite
By letting go of the tension, awareness can focus on anything
This asana allows the releasing of stress, so the concentration can merge with the boundless

II-48
By perfecting posture the opposing forces of nature have no impact on the yogi
A stable posture protects the yogi from the fluxuating circumstances of the world
A yogi firm in a comfortable, grounded position is insulated from effects of the polarities of life
Desire and avoidance is not necessary in this secure asana
Asana keeps the yogi beyond the disturbances of all this or that

II-49
Once asana is accomplished, pranayama ensues to regulate the in and out and holding of breathe.
After comfortable posture is achieved, the yogi manipulates taking in, and letting out and retaining of the
vital energies
As the effort relaxes from the steady position, the a yogi stills the passing of inhalation and exhalation
In this asana, it is possible to restrain the flow of breathing in and out
With this position, one can practices purposely adjusting the breathing inward, outward and holding
II-50
The breathe becomes extended and soft as the yogi skillfully adjusts the number and timing and point
of
focus of inhalation, exhalation and retention
The patterns of breathing in and out and the pause in between can be regulated according to the
environment and the proper duration and place of attention causing the breath to become slow
and subtle
Controlling the internalization, holding and releasing of energy, the yogi adjusts the rhythm, amplitude
and emphasis to allow the breath to become gentle and long
The breath can be coming in , or going out or motionless; It can be adjusted according to place, time,
and
amount; It can become shallow or very expanded.
One can be inhaling, exhaling or retaining the breath and it can be further adapted by the location, by
the period, by the count, and by the area of attention. One can prolong and refine the breath.

II-51
As inhaling and exhaling fall away to nothing, the fourth type of pranayama transcends objects of
experience
A fourth type of breath regulation goes beyond mere inhalation or exhalation
Another fourth control of the prana, vital energy, can occur beyond breathing in and out and retention
The other fourth pranayama surpasses the realms of in and out and holding of breath
The internal and external techniques are cast aside for the fourth pranayama that regulates fields deeper
than where the breath can reach.

II-52
From this pranayama, the veil that obscures the inner light is lifted
The results of this fourth pranayama is that the shade blocking the illumination is diminished
Upon this, the covering over the lightsource is taken away
These techniques when applied allow the inner vision to see through the confusion
Thus successful pranayama dissolves the blinders to the light

II-53
As this point, the mind is prepared to concentrate
Upon succeeding in pranayama, the mental faculties have the potential to pay attention
Thus, the mind is now fit for focusing, Dharana
Only after this is the psyche capable of being one-pointed
This is how to ready the mind for mindfulness

II-54
Pratyahara is the deliberate diverting the attention away from contacting objects of the senses
When the mind withdraws focus away from external perceptions, then the perceived objects it
encounters fall out of awareness
As awareness dissociates from objective phenomena, the senses don’t register objects and awareness is
available to itself
Pratyahara is the purposeful separation of the focus of the mind from objects and activities from the
world;
The sensory-motor systems quiet, as the mind focuses its attention away from sensory input

II-55
It is with pratyahara that control over the sensory temptations occur
The practice of this technique brings mastery over the senses
Pratyahara leads to the ultimate control over any perception
Then, the yogi has expertise in avoiding the attractions of external objects
Then, the senses have no allure

III-Vibhuti Pada
The Path of Supernormal Powers
The Way to Extraordinary Abilities
How to Gain Paranormal Capacities
Skilled Attainments
Mystical Aptitudes

III-1
Dharana is the restricting of the mind to a bounded area
Concentration confines awareness to a particular place
Dharana is the focusing of attention to a point
Concentration converges consciousness to remain on the object
When the mind is fixated to remain confined location, one is concentrating

III-2
Sustained concentration on an area of is Dhyana
Once uninterrupted attention of the mind is directed to the object, sustained concentration is achieved
Meditation is achieved once there is extension of that one-pointed attention over time
Dhyana is the intentional stretching of this focus
The lengthening of this control of concentration on a place beyond the moment is called meditation

III-3
Samadhi occurs during meditation when the only object remains without mental attachments
When the ideal of the object is fully grasped beyond the object’s form, absorption is achieved
Samadhi is occurring when awareness has insight into the purpose of the object free of it’s properties
As the essential form of the object of meditation is grasped and the substance of that form absent, then
samadhi is achieved
As the consciousness holds onto that same place of focus, shining forth as it is, empty of mental
projections, then the absorption of meditation is at hand

III-4
These three together, concentration, sustained concentration and absorption are called “Samyama”
These three (Dharana, Dhyana, Samadhi can be considered the same
The unification of the three can be called Samyama
These three disciplines can be considered binded together as if one
Concentration, Meditation and Merging are integrated as Samyama

III-5
Upon the mastery of samyama, follows true wisdom
Illumination comes with the completion of these three control techniques
With that success there is insight into the brilliance
Achieving samyama brightens the light of intelligence
In this achievement flashes the light of transcendental knowledge

III-6
The application of samyama progresses through stages
This impeccable discipline is mastered in levels
Samyama is employed in steps
The practice of it (Samyama) proceeds up rungs
The process of this achievement unfolds through grades

III-7
These three stages–concentration, meditation and absorption- are more internal than the preceding
stages
Samyama is a more inner process than the previous rungs
This triad is more profound than the than the earlier levels
Dharana, Dhyana and Samadhi are more subjective than yama, niyama, asana, pranayama, and
Pratyahara
These three practices bring the focus inward towards awareness more than the aforementioned practices

III-8
Even these are external compared to samadhi with no seed
These three inner stages are objective in relation to absorption with no object
That is also less profound correlated to the Nirjiba Samadhi, engrossment on no thing
These levels are still focusing outward in the light of successful meditation with no fruits to bear
(attachments)
All these so far have consciousness outwardly towards a point; Nirjiba Samadhi is the absorption into
awareness with no outward focus

III-9
In between an entering and leaving impression there is a moment of cessation of the thought waves;
With-in this infinitesimal moment, there is Nirodha-parinama,
The very tendency to appear and disappear stop within the instant between the two. The effort of
suppressing is now remaining
Arising out of the mastery of the subtle fluctuating mental habits, comes true mastery and control of the
Mind
The moment of true suppression of all disturbances occurs between the emerging and retreating of
impressions
When the lesser samadhi are finally controlled by complete attention, the modifications cease

III-10
It too – Nirodha Parinama- is put to rest by inducing the tendency to do so
As the control of the mental modifications extend beyond the moment, peace ensues
The act of suppression itself is suppressed and this leads the attention beyond
In Nirodha parinama, that is --in the stillness between arising and falling thoughts, the conditioned
tendencies still flow attention from one peaceful moment to the next
This state, Nirodha parinama encourages latent impressions that tend to still the mental operations in the
Future
The flow of this stabilizing force becomes stable with practice

III-11
The state of absorption called samadhi-parinamah, meaning “transition into absorption”, occurs when the
mind goes from paying attention to many things to just one
The development of peace of mind comes as the concentration turns the focus from the many confusing
objects to the one object of intent
Samadhi gradually develops through one-pointedness from the many pointedness
As consciousness masters this discipline, the attention goes from a state of diversion, to a state of unity
The tendency to any objects of attention is brought to one object of attention in the transitional samadhi

III-12
“Ekagrata-parinamah”, the mastery of one-pointedness of concentration, is itself a cultivation to have
the very urge to concentration also come to peace.
The mind focused entirely on one object means that the object is perceived as it leaves in the same form
as it arrived
The development of success in complete focus on one thing requires that the object remains as it is,
unattached from past and future latent impressions
At this point of single mindedness an object leaves the mind just as it arrived
In Ekagrata parinamah there arises a mindfulness of a point of focus that falls away in the mind
untouched from concerns of the past and future

III-13
By these parinamah –transitions- just described, one comes to understand the body and the senses, and
any object that takes qualitative form in consciousness with duration, in whatever condition
The practice thus explained, helps to understand the evolution of perception of stuff by the senses from
the material world or from some abstract idea
This developmental process will explain how all things, material or psychological, causally change in
form, quality, state.
Achieving these skills allow insight into the development of all things, concrete or ideal, at any time and
at place and for whatever reason
These intermediary samadhi gives insight into the real nature of things macroscopic and microscopic,
into their formal, material, and efficient, and final causes

III-14
Physical reality is the manifold which contain contains the properties that potentially and actively change
Substance is merely substance, coming into form, acting as that form, and dissolving that form
The substratum, itself, remains unchanged before, during and after it materializes
Beneath the forms coming into existence, in existence or going out of existence, there is an unmanifest
Substrate
All substance, by its nature, undergoes transformation whether quiescent, active or still to come
Matter cannot be created nor destroyed, but merely alters its properties

III-15
Succession of the transformations is the cause of the diversity of evolving processing of things
The reason for the differences of objects changing is the different causative processes that underlie them
The laws of nature allow the changes in matter that appear
One moment leading an objective characteristic to another moment ultimately causes the consequence of
differentiation
Things seem distinct because of the natural way to pressure objects to succeed forward as such
Change itself cause the tendency for things to change and become distinct

III-16
Samyama on the three types of transformations – qualitative change, time change and conditional change
– can give vision into the past and future
Mastery of these three types of transitional Samyama—Nirodha, Samadhi, Ekagrata explains past and
future knowledge
Absorptive concentration on the essential nature, duration and properties of an object can allow one to
see the past and future of that object
Samyama, concentrating, meditation and remaining fully engrossed on the changing characteristics of
objects, allows one to see how objects behaved in the past and will behave in the future
By fully focusing on the way objects transform described earlier, one can understand the way the object
has and will transform

III-17
The sound of a word, the meaning of that word and the intention behind the word are confusing because
they arrive simultaneously; Samyama on these as distinct allows one to understand the words
from anybody
The meaning of sounds from all creatures become apparent when on does samyama on the word, the
object designated by the word and the idea intended by the word
The language of living beings can be clearly known when one does concentration, meditation and
absorption on the distinction between the sound itself, the denotation and the connotation of the
meaning
The vibe of the sound, the sign the sound represents, and the circumstances of that sound appear mixed
as one; Doing samyama on these separately gives insight into the meaning of any sound from
any
being.
With language, the sound, the meaning and the context of words arrive superimposed. The way to sort
out this confusion is to apply strict focus on these aspects of language separately. This can give
comprehension to the sounds of all living creatures.

III-18
Attention to one’s conditioned tendencies can give insight into past incarnations
Directly observing the samskaras, the subconscious habitual reactions, one can understand ones earlier
life
Examining the latent impressions lends insight into how our life came to be
By samyama on the directional impulses of the modifications to be karmically modified, a yogi gains
 knowledge of past lives
Witnessing the underlying tendency to attach meaning or value to objects gives rise to understanding
previous experience

III-19
Samyama on another’s experience gives insight into that person’s experience
Focusing intensely on the cognitive processes can allow the comprehension of the cognitive process of
other creatures.
Mastery of one’s own thoughts gives the knowledge of other people’s thoughts
Seeing clearly how oneself perceives and conceives, can work to see clearly the perceptions and
conceptions of others.
Understanding of any other mind-field can stem from samyama on the modifications that occur in one’s
own mind-field
One can perceive other’s perceptions when one does full concentration on the perceptual process
One can see what others see when one grasps seeing

III-20
The cause, however, of that other person’s thoughts is not available for insight because that object is not
actually present in the mind of the meditator
One has no access to the reason for those perceptions in the other person, for the latent impressions are
absent at the moment the object is perceived
But not that which is attached to the object, because that is not actually there
The other person’s projections on to the perceptions do not really exist and are thus part of the insight of
the contemplator
The supporting circumstances for the other’s thought cannot be known, for it is beyond the scope of the
samyama

III-21
The yogi can dissociate from the body by performing samyama on visible form; this samyama can
empower the eye to dissociate from the brightness and the perception is blocked
The power to make the body invisible can come from disciplined focus on the rupa – material form
Mastery of the perception of one’s own physical form, achieves the power to preclude the body from
being able to be perceived by others
Through samyama on the essential nature of the appearance of the body, a yogi gains the ability to
disappear
Samyama on the perception of the body can attenuate the perception of the physical body

III-22
The same invisibility follows achieving samyama on sound and other sensations
Similarly this explains how one can disappear from being heard
This explains how to be hidden from others hearing your noises
Through samyama on the perception of sound, a yogi gains the power to be silent
Closely watching how words come and go, allows one to be quiet

III-23
Samyama on the immediately manifesting and impending karma, and by studying signs, one can gain
knowledge into the moment of death.
Every action has a reaction either in that moment or in the future. Absorptive meditation on these can
give the sign of the exact timing of separating from the body.
Focused insight into the results of our behavior, whether they be manifesting now or later, can give
vision
of one’s death

By watching carefully our impulsive activities and how they effect us currently and in the future, one
can
see the timing for the ending of our activity.
One can have premonition of one’s death by doing samyama on the two types of karma – that which is
here and that which has yet to unfold

III-24
By focusing on friendliness, etc, one gains the power over manifesting those characteristics
Samyama on benevolence and other virtues brings the skilled ability to enliven those virtues
Severe focus onto any quality, for example kindness, leads to control of that quality
Goodwill comes from the samyama on goodwill.
Absorptive meditation on compassion can create friends

III-25
One can achieve the strength of an elephant by doing samyama on elephants
Samyama on elephants, etc, can bring enormous power
Disciplined absorption on any strong creature like an elephant can make one mighty
Samyama can be done on powerful creatures like elephants to manifest their abilities
Or on the capacity of an elephant and others, to gain their endowment

III-26
This higher faculty of samyama can direct the light of awareness onto tiny, hidden or far away objects
The light of consciousness when held steady into very small, esoteric or distant places, it gains
knowledge
of those places
Samyama on the inner senses can illuminate the most inconspicuous, the most obscure and the hardest
to reach places.
Watching carefully how the mind is illuminated, can allow one to bring light to the smallest, the most
hidden, the most distant.
When one masters how awareness brings forth its brilliance, it can shine on the minute, the subtle,
the removed

III-27
Samyama on the sun can give knowledge on the entire world
Insight is gained into all stars, by samyama on the sun
Knowledge of the whole solar system can come from careful focus on the sun
Samyama on the sun can lead to the understanding of all light in the universe
The whole world can be known by disciplined absorption onto a star
III-28
Samyama on the moon can yield understanding into the position of the heaven bodies
On the moon, comes insight into the arrangement of the stars
A disciplined focus onto moon gives knowledge of the place of the objects in the sky
By performing a complete absorption holding the moon as the object in focus, awareness of the patterns
of the objects in the sky
Samyama on the moon brings to the yogi the power to see the fixed distribution of the stars

III-29
Focusing on the Pole-star, gives the understanding of the movements of the stars
Samyama on the North Star, can yield the insight of the motion of the heavenly bodies
On Polaris, the flow of the stars
Through meditative absorption on the Fixed-star, knowledge of the migration of the sky-objects is
Achieved
Samyama on Polaris brings the power to comprehend the star’s progression

III-30
Samyama on the naval chakra yields knowledge about the organization of the body
The arrangement of the body can be known by focusing on the naval energy center
Disciplined absorption onto the center in the naval area gives insight into the anatomy of the body
The patterns of the body can be understood by samyama on the naval chakra
…On the naval center for insight into the physiology of the body

III-31
Samyama on the throat chakra can eradicate thirst and hunger
Dehydration and starvation van be appease by disciplined absorption into the center at the cavity of the
Throat
Focusing on the throat wheeled energy vortex, yields suppresses the desire for food and water
Samyama on the energy center at the pit of the throat stops hunger and thirst
…On the throat chakra ceases hunger and thirst

III-32
Samyama on the tortoise channel can lead to stability
Steadiness can be achieved by disciplined absorption on the tortoise nadi below the throat
Complete focus on the turtoise passage way in the neck to chest keeps one calm
Concentration on the tortoise shaped tube below the throat, keeps one tranquil
…on the tortoise channel for nonreactiveness

III-33
Samyama on the crown chakra brings vision of the enlightened ones
Perfected beings can be seen by disciplined absorption on the energy center on the top of the head
Focusing on the light emanating from the energy vortex on the top of the head, gives the insight of a
realized one
Samyama on the brightness in the crown wheel one achieves the vision of the masters
…on the light at the crown chakra to have the perspective of a perfected being
III-34
Or, these insights can come in an instant of illumination
With intuition all can also revealed
Anything can be also be known in the moment of brilliant insight
Or, everything is understood by a flash of enlightenment
…or, all (can be known) by the light of the higher comprehension

III-35
Samyama on the heart chakra yields knowledge of the mind-field
Absorptive concentration on the energy center near the heart gives insight in to the mental operations
The nature of the intellectual functions are clear when focusing on the vortex at the heart
Samyama on the heart, brings awareness psychological processes
….on the heart for knowledge of the mind

III-36
The peaceful mind-field, which is mutable, is distinct from pure awareness; samyama on this distinction
brings the insight of pure awareness
Our mental experience comes from the indistinguishability of the tranquil mind from unadulterated
consciousness; Disciplined absorption on unadulterated consciousness as separate from the
mind-field leads to this knowledge
In experience, there is confusion of the sattvic- luminous - psychological state and the soul. In reality,
these are quite different; Successful meditation on these differences can reveal the illumination
of
the soul.
Clarity of the mind is not the same as the light of awareness. Much of experience is due to the mistaking
of this; Samyama on this mistake makes the light of awareness obvious
The mind even at its brightest and most brilliant, is still an object of the spirit. Samayama on the
differing characteristics of the two, brings insight into the seer of the seen.
Psychological experiences, even at their best, are a representation and hence not the pure subjectivity.
Absolute focusing on the difference between subjectivity and objectivity makes this clear
The enjoyment of life arrives from the non-discrimination of the source of bliss with what seems
enjoyable. Concentration on this discrimination brings true enjoyment.

III-37
Upon this illumination, higher sensations of seeing, hearing, touching, tasting and smelling are available
From this, comes a spiritual sight, listening, touch, taste and smell
Success in this samyama gives an intuitional ability to sense light, sound, feelings, tastes and fragrances
One gains special transcendent sensory abilities of clairvoyance, clairaudience, tasting, touching and
smelling with this disciplined absorption
Divine vision, hearing, tasting, touching and smelling arises from this insight

III-38
These attainments arising from samyama seem powerful to the worldly mind, but there are
obstacles to samadhi
The psychic abilities that come from these samyama appear as perfections to the externally oriented, but
they are hindrances to successful absorption
Others (non-yogi’s) may see these siddhis (supranormal) powers as attainments, but the yogi sees them
 as sidetracks on the path to samadhi
These higher sensory attainments may seem like powers, but they are objective and thus an impediment
They (the transcendental sensory abilities) are still outwardly oriented and thus are not the way to
perfection
These are obstacles in spiritual pursuits, but supernormal to the non-spiritually minded

III-39
By loosening one’s attachment to the body and perceiving its more subtle energy movements,
consciousness can go into another body
Relaxing the cause of our bondage and becoming acutely sensitive to movement within the mind, the
mind can move into another physical form
Directly perceiving the assemblage point of mind within the body and observing closely its emergence at
this point, can lead to the skill in entering another body
Releasing the mind where it binds with the body can allow the passage of the mind into other bodies
Letting go of the cause of the attachment of the mind with the body frees the mind to take on another
form

III-40
One can levitate over water, mud, and thorns by mastering the ascending energy flow (udana)
The ability to rise above and not contact a body of water, marsh, barbs comes from gaining the skill to
control the upward flowing subtle energy (prana)
Mastery over the energies that rise in the body, one can rise over water, swamp, and prickles
Skillful discipline on udana – upward flowing prana – can allow one float over and not be affected by
water, mud and thorns
Wetness, muk and bramble cannot touch one who has mastered the energy transforming upwards

III-41
Mastery over samana – the abdominal energy of assimilation – brings control of warmth
A fiery radiance emanates from those who have mastered the metabolic fire from digestion
With control of the energies allowing digestion, one has power over fire
A yogi develops an effulgence with the mastery of the experiential physiology of metabolism
Skillful command of the fire in the belly emanates as heat from the yogi

III-42
Samyama on how sound travels through space gives insight (insound) into the transcendental vibration
Skillful absorption on the relationship between hearing and air renders supernatural hearing abilities
Samyama on the ear and the medium of sound travel, opens the divine ear.
A spiritual hearing results from the successful concentration, meditation, and samadhi (samyama) on the
association between the power of discriminating noises and the ether that transmits it
By using samyama on the ear and space yogi gains supernatural hearing abilities

III-43
Samyama on the relationship of the body and the occupation of space, and on airy substances like cotton,
one gains the power to be light
By a disciplined absorption how the density of the body and on low density cotton fibers, one gains the
ability to pass through space
Samyama on the spatial extension of the material of the body lets one become light as cotton fibers
 floating in the air
A complete focus on the correspondence between the body and the material that fills it can transform the
body to become light as cotton and fly through the sky
Successful concentration, meditation, and samadhi on the physical body’s relationship with space attains
to the power to move through space like cotton

III-44
Once the awareness becomes fully disembodied, the veil covering the brightness is lifted
“Maha-videha” --the glorious one without a body-- is the name for an unimaginable experience of
existing
beyond the body; This experience destroys the covering of the source of illumination
An inconceivable state exists when a yogi is remains conscious without a body. Any darkness that was
covering spiritual insight is now enlightened.
Samyama on the outward projection of the mind detached from the body leads to a formless disincarnate
state that clarifies any fogging of the light of consciousness
Mastering samyama on the mind unidentified with the body removes any opacity of the spiritual light
Through samyama on formless fluctuating mind-fields projected outside the body, disembodied spirits,
one can dispel darkness covering the light

III-45
Taken together, concentration, meditation and absorption, (samyama) on the formations of the elements
can lead to a control of their formations. These formations are the substance, the essence, the
symbolic, the universal, the purpose.
Samyama on the transformations of material into the gross form, the ideal form, it’s significance, its
relationship with other things, its function, brings mastery of transforming material
The yogi achieves the power over all physical matter when samyama is achieved on the manifested form
of the object, the reality of the object, the un-manifested form, the networked connections of the
form, and the final causal form of the object.
Through samyama on the forms of a object, on the concrete form of an element, on the real form of the
element, its subtle form, its connection to other forms, and the final good of that object, can
leads
to mastery over those elements.
Mastery over the objective world can be achieved by masterful focus on the forms that objects assume.
Material objects assume a substantial form, an essential form, a representational form, a
contextual form, and a purposeful form.

III-46
Upon this perfection, comes the power to shrink the body to the size of a particle, to become completely
healthy, and to become indestructible, and other powers
Mastery of physical material can allow the ability to miniaturize the body, to bring the body to
excellence,
to become irresistible, etc.
By that, one can become the size of an atom, or obtain other powers like vitality, hardiness.
From these abilities comes many abilities including the ability to become minute, or physically perfect,
or
to become unable to be injured.
Through samyama on the elemental transformations, the yogi can gain the power to become small, to
 become perfect, transcending the normal laws of physics

III-47
A perfected body has beauty, charisma, vigor, a diamond-like hardiness
An ultimate yogic body is pleasing to look at, pleasant complexion, strong and impact resistant
An ideal physical body is handsome, sweet, mighty, and capable of enduring stress
The mastered body is pretty, graceful, strong and tolerant
The body of a skilled yogi is beautiful, powerful, and rugged

III-48
Samyama on the formations of the cognitive operations can lead to mastery of cognition. These
formations include the processes of cognizing objects, the essential awareness of the objects, the
conceptions of the “I” with of the objects, the relationships of the objects with other objects, and
the purposes behind those objects
Mastery over the mind comes by performing disciplined absorption on the mental operations and their
essential nature, the ego, the matrix of interconnectedness, and the functions of the mental
operations
Samyama on the organs of the senses and psychological activities, can bring control over those
modifications and their objects, the sense of self, the associations of those modifications, and the
utility of them
Masterful apprehension comes through disciplined absorption on the powers of apprehension, the
apparent transformations of the mind-field, their real form, their ownership by “me”, their value,
and their meaning
Through samyama on the mind itself one gains control over the intellectual capacities, ones real nature,
over self-centerness, over relationships, over purpose in life.

III-49
Mastery over the sensory-motor reflexive cognition comes through this samyama and brings the power
to perceive without the senses and master over the original cause
Upon this, comes the ability for cognition to function independent of the body and thus are not restricted
by the physical laws of the body
With this mastery comes instantaneous perceptual control and the power see into the ultimate cause of
things
This (samyama) brings mind-control and keen senses and the ability to see the primordial reason for
Things
By that, the mind is swift to perceive, and learns to perceive the fundamental cause.
This brings the mental capacity to perceive without sense organs, abstracted from conditioned
phenomena, with insight into the real matrix.

III-50
Through correct discernment of the differentiation between pure awareness and the mere clarified mind-
field, one can gain ultimate control all forms of matter and know every thing
Upon the insight on the distinction between the pure knower and the purified mental process, one
achieves omnipotence and omniscience
Knowing the difference between sattvic (tranquil-harmonious) intellectual functions and the pure
consciousness, brings insight into all knowledge and supreme control of all forms in existence
With the grasp of the contrast of the knower and the illuminating knowing processes, comes
 comprehension of all that is known, and complete power over all objects
Samyama on the dissimilarity between the seeing and that which clearly sees, brings full insight and
Power

III-51
Non-attachment even to the results of that samyama, destroys the very seed of bondage and true freedom
ensues
Through letting go of even these powers of omniscience and omnipotence, the cause of dissatisfaction,
brings Kaivalya – Final Liberation
Releasing the desire for these seeds of future despair, burns the very seed of despair and brings complete
release from despair
Awareness is completely free from defilement once the craving for knowledge and power is released
With non-reactivity to all knowledge and all for controlling objects, brings pure consciousness freed
from
objects

III-52
One should especially avoid the pride that can come from the invitation by supernatural entities to visit
their space, for this can entices one back into the suffering
If egotism comes upon the admiration from the gods, then one could slip back into the cycle of pain
Upon even a glimmer of self-admiration from the association with higher non-corporeal beings can
revert
the yogi to the undesireable state they have been seeking to avoid
Even if invited by the angels one should avoid the pride that comes or else they may revert to the
unwanted conditioned habits
Do not beam with self-delight if offered an invite by those of high spiritual position or else there is the
possibility of getting caught up again in the cycle of discontent

III-53
Samyama on the moment and its succession bring insights born from discernment
Disciplined absorption on the instant and the moving of that instant forward, brings the knowledge of
discrimination
Concentration, meditation, samadhi on infinitesimal time and the movement of this creates pure
discriminative knowledge
Complete focus on time and its sequential properties engenders discerning insight
Grasping the distinction between the moment and duration masters the ability to make distinction

III-54
This discernment ability can make distinct two similar objects, not distinguishable by characteristics
alone
The insight from this develops the capacity to tell the difference between two indistinguishable things
with similar class identity and place
This discernment also allows one to discern objects in the same class and position and seem non-distinct
With this is born the discrimination between objects that appear to be the same
This insight bears the capacity to see the difference between isomorphic objects (equivalently structured
objects with similar properties)
III-55
This discriminatory insight transcends all worldly processes and it includes the cognition of all objects
now and at all times, in all places and all circumstances.
This discernment is the key to understanding the pure non-sequentiable awareness, and includes all
objects and processes simultaneously, in the past, present and future, anywhere, anytime
By this, comes reveals the knowledge of absolute reality and transcends the world, not affected by any
objects or events that occur now, simultaneously, in the past or future
This discrimination brings the highest insight that goes beyond time and space and procedure of the
world, and pertains to all objects
The intuitional knowledge of the spiritual Reality born of this distinction transcends all phenomena now,
then, there and in all conditions

III-56
The end result is the complete freedom from the enticement of phenomena occurs with the insight of the
equivalence between the pure mind-field and the pure consciousness of that mind-field
In the last stage of freedom (from reactiveness/attachment) the pure state of mind is the same as the
pure awareness that apprehends it.
The final liberation from the cause of bondage comes when the intellectual operations function with the
clarity of pure insight of the soul
As the mind functions in the same light as the witness of the mind, true freedom from suffering
is revealed
When the peaceful mental operations transmits faithfully the light of the pure awareness, then the final
freedom from distress is at hand

IV
The Path of Freedom
The Way of Liberation
Transcendence
The Independence from Suffering
The Road to Enlightenment

IV-1
Siddhis, superhuman abilities, can manifest from birth, drugs, incantations, severe disciplines or
samadhi
These powers can the be the result of family and genetic opportunities, herbs, repeating
mantra, strict ascetism, or by disciplined absorption
The attainment of these incredible capacities can be from inherited disposition, concoctions, prayer,
severe restrictions, or from samadhi.
Siddhis arrives from rank of birth, chemicals, repeating sacred sounds, self-denial, or the effort
of complete focus
Exceptional powers can find their origin through inheritance, ingestion, vibrational induction, austerity
or samadhi

IV-2
The change of one species form into another is a result of nature’s natural tendency to do so
The transformation of one type of birth to another is due to the material potentials
Transition in birth class is generated by the inflowing of genetic impulsions
Nature itself creates the urge for a creature to evolve
Birth into a new species is a result of the biological force to fill the position

IV-3
Personal choice and action are not the instrumental cause of natural law, only can cultivate nature like a
farmer does
Our deeds do not change the way of physical reality, but they can remove impediments like a
gardener
One does not choose a species to transition into, rather takes advantage of nature’s opportunities like a
farmer
Intention is not the cause of things, but can one can use the cause of things to farm opportunities
Right effort is not the fundamental reason for the transformations of phenomena, however one can
intentionally divert these transformations to bear fruit

IV-4
Mind-fields arise from the natural tendency for self-identification
This particular mind develops from the sense of egoism
The natural tendency to identify individual identity creates the basis for psychological processes
Awareness develops a sense of individuality because of a mental process to recognize an I
The “I” creates the motivation for the distinctions of cognition
The urge to become someone gives birth to the many
The multifold mental process originate from the primordial mind
The original mind is the origin of the diverse appearances of mental processes

IV-5
The one primordial mind is the one who initiate activity over the other mental processes
Pure subjectivity is the director of the apparently diverse mind-fields
The appearance of the many perceptions seem be a gestalt experience that has a sense of unity, there is a
prime mover behind the perceiving
It is actually this original mind that motivates the other apparent minds
Though the operations of the mind are diverse, the one who directs these operations is the real minder

IV-6
Of the many operations of the mind, only those born form meditation are free from inducing further
unpleasant conditionings
Out of the diverse mental processes, sustained concentration is the only one free from creating potential
impulsive reactions that creates further negative consequences
Fixed in meditative absorption, no latent impressions are stored
Truly focusing bears no future influence of attachments
Meditating with that original mind creates no further cause to suffer

IV-7
The yogi’s karma is not white, nor black; others have three types of karmic reaction
The actions of one who disciplined with pure consciousness are beyond duality. Those undisciplined, are
immersed in a triad of consequences from their actions
The conditioned latent impressions of yogis are neither negative nor positive; while the repercussions
 from those not spiritually inclined, can be any three qualities, good, bad, or neither good nor bad
The potential cause of suffering for a successful yogi has ceased, and therefore is neither one way or
another. For others, the consequences can be either white or black or grey.
The impact from a yogi’s activity are neither white or black. For those not merged with their awareness,
consequences can be pleasant, painful, or a bit of both.

IV -8
Every behavior bears the quality of the consequent self-impact according to the quality of the initiating
action
The three types of karmic reaction comes to fruition strictly according to those impressions
The ripening of karma corresponds to the conditions of the seed that potentiate it
From these three qualities of our action’s reactions, come fruits with similar qualities
It is through these consequences that conditions further tendencies to be manifested

IV -9
There is one connecting essential feature across experience, across the conditions of birth
class, place, time, and even with attached memories and habitual tendencies
If though it may seem subtle, there is a singular continuity of memory and conditioned tendencies
through birth, situation, duration
Even if one cannot immediate see the connection, there are karmic reasons for the current
autobiographical and procedural memories and traits that are a priori their apparent origin, time,
place
The imprinted potential habits of distress have a direct connection with the memories and habits hidden
in the past beyond this circumstance of birth, era, and location
Current desire tendencies are the hidden connections between the past memories and latent impressions
and our current position, age, location

IV -10
The thirst to continue this cycle has existed forever in our experience and will continue forever
This desire is primordial and eternal
That urge to create karma has no beginning and have no end
Karmic tendencies have been present since creation and will go on to the end as it is part of the desire to
exist
The instinct to survive has perpetuated this cycle in the past and will continue to do so

IV -11
Because the perpetuation of this cycle is connected by a cause and effect relationship with the object, it
ceases once the cause ceases.
The impulse to attach to objects becomes non-existent when desire becomes non-existent. Desire is the
cause of suffering and without the cause, there is no effect or basis for further suffering.
Causation is the reason that allows these tendencies to further propagate; objects are subject to cause
and effect; Where objects are non-existent, karmic reaction is also non-existent
Latent impression stop accruing when objects cease to exist. Latent impressions require something to
cause something to be effected
Being obligated by the laws of objective nature, reaction follows from action. But if there is no object to
act or be acted upon, then reaction does not follow
IV -12
The past and the future are contained within the intrinsic part of the form of an object, varying only in
the expression of the characteristics of that form
The actual and the potential are inherent in the present reality, differing only in the variations
of the qualities of the substances
The past and future live within the essential nature of the form, the difference being only in the course of
the properties
The Reality of the true nature of the form existed in both the past and will exist in the future, differing
only in the appearances that the form takes
Objects have an imminent nature that has and will be present throughout time, taking on differences
because of the particular path that the substance has qualified

IV-13
The qualities of these particular expressions, fully expressed or partially, are still part of the potential
qualities of nature
The properties that objects assume, manifest or latent, are determined by natural properties
Manifest or the subtle, these changing characteristics are intermingling of the gunas, natural qualities
The Gunas are responsible for all characteristics of objects, hidden or expressed
These mutable forms, potential or actual, have their origin in Nature

IV-14
The apparent uniqueness of the object is due to the unique mixture of the gunas – natural qualities
Though an object appears as having one underlying essence, it is actually a result of the transformations
of the gunas
The substratum of any object remains the same, but the proportions of the characteristics differ
As these gunas mix into a particular proportion, an object appears to actually exist as unique
These qualities combine together into a mixture identified as a particular object

IV-15
The same object can appear different, when perceived from a different perspective
The identical object can appear differently to different mind because they have a different path of
perception
Identical object appear to be separate to different minds, because their perceiving apparatus are different
Because the pathways to awareness are distinct, the same thing can appear to be distinct.
The object remains the same, but cognition is different and thus the object appears different through
different minds

IV-16
Yet, the object does not need one or the other of the minds, or what would come of these when not being
perceived.
A material thing is not dependent on a mind to exist, for what would happen if it remained unobserved
An object is still in existence when not perceived, therefore is not solely reliant on a perceiving mind for
its cause exist
Substance must live outside the unobserving mind, for what happens to objects when no one is watching
them
Cognition is not the cause of the physical world, for what id there was no cognition?
IV-17
An object must color the mind for that object to be perceived or not perceived
An object is known or unknown based on the reflection of the object through the mental processes
An object can be perceived or not perceived if it can be projected on the mind-stuff
In order to be cognizable by consciousness, a substance must be able to imprint its color on the
cognizer
An object can be made conscious only if it can potentially color the seer

IV-18
The fluctuating mental processes are known only by the supreme being, the unfluctuating pure seer
The patterns of the mind are available directly to the seer of the seen, pure immutable awareness
Changing mind-stuff can always be cognized by the true knower, who is the unchanging witness
The mental modifications are always knowable by the master of the mind, the unmodified pure
consciousness
Thought patterns can be known by their lord, the unconditioned soul

IV-19
The mental processes are perceived, therefore not the perceiver, who is the source of the inner light
(needed for perception)
The mind is not illuminated by itself, because it can be watched
The though patterns are not self-illuminating, for they are perceivable
Because they can be seen, they are not the source or the seeing
Even mental objects are not subjective, for they are seen (by the subject)

IV-20
It is impossible for the subject and object to be known simultaneously
Pure consciousness and cognition cannot be witnessed together
The perception and the perceiver are not able to be known at the same moment
Both are not possible to be known at once
One circumstance cannot allow both the knower and the knowing to be known

IV-21
A cognition cannot be just be known by another cognition, or else there would be an endless confusion
in
memories
An infinite regression of one mind perceiving another mind , leaves no one to actually remember the
experience
Mindfulness would be all mixed up is their was only one perceiving process perceiving another
preceiving process perceiving another ad infinitum
If a though process illumined another thought process and this regresses forever, there would be no
remembering, and all would be obscured
All memories would be all jumbled if the mind could only be cognized by other minds (and no subject to
witness them)

IV-22
Once the mind does not fluctuate from one place to another, cognition has the opportunity to know its
own reflection
As the thought stop jumping from here to there, one can experience the knower of the process of thought
The mental processes are reflected in a clear mind allowing the reflection of their knowing nature
Awareness is able to witness its true nature reflected in the mental process that have quieted
The knower is able to witness its true form mirrored in the mind that has ceased to fluctuate
Once quiet, the mind is able to mirror pure awareness and thus witness itself as a perceiving process

IV-23
The cognitive process that is colored by both the cognizer and cognized accomplishes its final good
The mind is most fulfilled when it is influenced by both the knower and the known
Only when the thought processes are colored by both pure awareness and the objects of awareness do
they achieve their full significance
As the knowing is imbued by both the knower and the known, it comes into its full abilities
Cognitions colored by both the seer and the seen achieve their purpose

IV-24
The mental processes, laced with countless latent impressions, exists because of its activities, for the
purpose of the pure awareness
The mind and its myriad of activities exists for the soul’s pleasure
The purpose of cognition and its countless specks of karmic possibilities, is to serve the pure
consciousness
This is due to the innumerable traits spotting the mind, whose purpose is to serve the witness
The mind compounded with its very variegated unconscious urges, is subservient to awareness

IV-25
For the yogi, who realizes this relationship between the mind and the witness, can experience a
dissolution of the sense of self projected on the awareness
One who sees this distinction is able to discern this relationship (between mind and soul) is able to see
through the reflection and be aware of the real Self.
False identity with mind’s reflection of self ceases upon making the insight into this difference
The projected sense of self stops when one sees this distinction
One stops this fasle-identity of mind with soul once the difference between the two is grasped

IV-26
Then, the mind is inclined toward this discernment and is attracted to freedom from attaching to the
mind-field
At that point of discrimination, the mental operations become devoted to the emancipation of the soul
Once this discrimination occurs, then the mental processes are directed towards spiritual liberation
Upon this distinction, the mind becomes focused on freeing the soul from the bondage (to the desires of
the mind)
The mental operations, clear on this differentiation, can now work towards Kaivalya – liberation from
these burdens

IV-27
In the gaps between this discernment, latent impressions seep into form new mental operations
New thoughts arise in the space between this discrimination from the past unconscious urges
The tendencies of the past create new cognitions when cognition looses this distinction
The subconscious storehouse of tendencies manifests in the moments when the mindfulness of the
 difference between the seer, seeing and seen is neglected
Subconscious impression tend to manifest in the gap between this discrimination

IV-28
The removal of these previous colorings, like everything that causes suffering, has been explained
The same technique described to remove any painful cause, can be used to eradicate this cause.
The stopping of these latent impressions are the same as explained for all latent impressions
These subconscious urges to attach can be resolved by the same means as previously defined
These tendencies cease in the same way as the other afflictions

IV-29
Even the highest states of mind should also be discerned into this distinction with equanimity to allow
the most high state of true-samadhi to rain forth
As even the most profound knowledge is discerned consistently with no interest, to allow the highest
virtue of samadhi to precipitate, like a rain cloud does the rain
The proper samadhi will be achieved from the constant discrimination and disinterest in even
omniscience
When one continues discrimination and remains still in any desire to know anything, the most profound
samadhi rains its righteousness
Dharma-megha-samadhi, the cloud of the most exalted absorption, arrives to those who maintain a
constant disinterested discrimination even to the supreme knowledge that arrives from this path

IV-30
Dharma-megha-samadhi brings liberation from all actions that lead to despair
Through that comes freedom from karma and afflictions
This destroys bondage and the cause of the bondage
This supreme state stops the cycle of impulsive and pain-ensuing activity
The repercussions from past actions and its distress ceased after this samadhi

IV-31
Then, with the lifting of all the imperfect veils obscuring awareness, comes the knowledge of no
boundaries and almost no thing no know.
Upon this, anything non-clear coverings are removed and the infinite and the infinitesimal are clearly
known
Liberation remedies the imperfections to allow insight without limits and little else left to know
It is this freedom that removes that which blocks the light from being fully luminous, allowing the
luminosity to extend forever, with almost nothing left not illuminated by it
At this point, all the impurities and veils are purified leaving the infinite knower and little else to know
or
to be known

IV-32
Also through Dharma-megha-samadhi, the gunas - the fundamental qualities of material nature – have
fulfilled their purpose and stop transforming, receding to their essence
This having been achieved, all qualities have no further needed to evolve and cease
The Gunas having accomplished their purpose for awareness, have no further need by awareness and can
end their modification
Objective nature and its forces of change have fulfilled their role, and can now stop their flow
With this, the gunas are done and the succession is over

IV-33
One can now grasps that the seemingly uninterrupted flow of time, as a series of succeeding moments,
ceases when the transformation of the gunas are stopped
In the end, all transformation of experience is recognizable simply as a succession of moments of gunas
transforming
At this final stage, one grasps that the instant which flows into the next ceases with the end of the
transformation of the gunas
Time as commonly experienced as a succession of moments stops with this insight
Now it is realized that the succession of the flow of consciousness corresponds to a succession of
moments, which is ceased (with the freedom from the effects of the gunas (mutable nature))

IV-34
Once qualia (the qualities of nature – gunas) have receded, fully empowered, awareness remains
established in its own nature, true freedom. The end.
Once pure consciousness can establish itself in its own essence, free from the effects of the
transformations of nature’s objects, true liberation has arrived. Finished.
When the gunas have fulfilled their purpose, and awareness has no impulsive influence by them, then the
seer is as it really is, totally free from distress. Done.
Pure awareness reaches its fulfillment with the quieting of all transformations and can now remain solely
established as it is as the witness. That is everything.
The ultimate emancipation from the bondage of the modifications come with this grasping of the
limitations of the gunas, and now awareness remains in fully empowered conscious. This is
completion of the whole exposition.
Glossary of Experiential Terms used in the Topology of Experience

Accommodation
To gain intelligence by yielding to a dominant force

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

Tolerating a stronger force in order to gain its advantage

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

Dynamics of the effects of the motivating forces

Movement of a mental object or being

The how of change

The vectoral impulse to manifest

Experiential expression

That which moves and determines a dimensional existence

Aesthetics
The study of Beauty

The study of the way of excellence

Skill in the ability to appreciate Quality and its relationships

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

A part of an interdependent matrix

That which has occupies space and has dimension

A multidimensional matrix of potential change elements

Amplitude
A measure of the magnitude of an event

The strength of the wave of experience

The measure of fullness of a force

The measure of the displacement of a being from their equilibrium

Analysis
The experiential act of understanding the relationships between regions and neighborhoods of a manifold

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

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

Logical investigation into the discrimination of meaning and value

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

Anxiety of being aware

The background noise of experience caused from previous conditioned tendencies

The matrices of insecurities resonating into present experience

The fundamental disruption of experiential resonance from existential insecurities

The suffering tied in with the fabric of existence

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

The experience of urgent concern

The experiential reaction to a threat or perceived threat

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

That which is gained from experience

Knowledge derived from past experience and inference

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

The sympathetic attunement with the Quality of an object or event

Awareness of Quality
Appropriate
That which is dharmic

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

Those aspects of awareness that is comes with being aware

Archetype
A pattern of consciousness that is thematic across the species

A priori thematic patterns of organizing mental objects

Characteristic functions that organize our conscious experience

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

The effect of a being who creates beauty

What a being does in the creation of beauty

The manifestation of quality

Aspiration
The hope of a who to fulfill a why

The commitment to succeed in an endeavor

The path of commitment and hope to fulfill a precious goal

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

The addition of one value /meaning matrix into another

Taking in and absorbing objects and events into experience as knowledge

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

The matrix itself and relationships of values

A connection of similarity or difference between objects on a manifold

The conditions of connection between events

A signal pattern of calling experience to correlate a mental event

Conceptual relationship

The conceptual network connecting mental objects

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

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

The cause of suffering

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

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

The process that creates karma

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

The disciplining of the mind into a concentrated resolution

Holding the mind on an object

Arousing the mind to behold an object

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

The projection onto an experience of prejudged determinations

A preconceived notion regarding a instance

Readiness of a being to respond with a belief

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

A mental object that has a force of attraction

That which curves the experiential space to occupying an object

Awareness

The self-evident aspect existence that is real and sentient

The here-now moment of experience

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

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

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

Bad
That which breeds suffering

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

The opposite of a moral ideal

That which we seek to avoid

Non-Existence, Ignorance and Suffering, and Harm

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

Behavior

The physical expression of a being

Manifestation of the person in time and physical space

Effected transformation of a mental object

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

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

The sum of all the dimensions of existence in the present

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

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

The correlation of an experience with a conceptual matrix

A neighborhood of similar ideas

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

Correlation of a concept with a truth matrix

An idea that one hold as true or valuable

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

How does experience arise from the body?

How does the body arise from experience?

Where is experience in the body?

Boundary

The edge of the surface of experience

That which defines the limit of a space

That which is between the interior and exterior

Buddha-Nature
Awakened to the non-projected real

The fundamental resonant frequency of experience

Mastery in the in art of non-clinging

The ability to see things as they are

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

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

That which knows the difference

Insight into “yea or nay”

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

The state of peaceful resonance

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

A state of experience not negatively attached to objects or events

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

The measure of Intelligence

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

The manifestation potential of a field of awareness to be influenced by a given event, and is proportional
to the work (manifested effort) done to build that karma
Capacity
Potential intelligence and skill to perform a task

Amount of wisdom
A measure of the amount of qualitative ability

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

Category
The name for a value matrix that clarifies an object’s class-relation of similarities and differences with
other value matrices

Name of a set of specific differentiations

Cause
The multidimensional multi-linear forces that influence the movement of a mental object
That which results in an effect

The preceding principle force that connects the before to the after of a changed event

Chance
A measure of the probability that an event will occur

That aspect of existence that is not causally dependent

A measure of randomness of an event

Change
Essential characteristic of existence that allows for differentiation
One of the fundamental characteristics of awareness engaged with objects

Chaos
A way of a dynamical system, like, but not a human being, that is extremely sensitive to initial
conditions, like genetics, family karma and opportunities. Humans can intentionally change their
physical and karmic momentum and are thus non-chaotic
Chitta
The screen of awareness

That by which the knower is aware

Clairaudience
The ability to hear without using one's ears

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

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

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

A group of objects that share a similar characteristic or transformation

A group of sets that are gathered by the defining property that they share
Clingingness
The amount of attachment a being has for an experiential object/event

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

The frictional seed cause of turbulence in experience

Cognition

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

The experiential transformations of perception, conception, comprehension and volition

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

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

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

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

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

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

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

Complex Manifolds
The surface of those dimensions such that every neighborhood is in the imaginary (non-real) realm
Fantasy, dream state or deep sleep

The experiential dimensions orthogonal to the real and true

Compulsion
The overwhelming urge to do something in a certain way

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

The need to perform a task that will relieve an attached anxiety

Concentration
The willful sustaining of the focus of attention over time

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

Attention over time

Concept
An ideological unit of meaning

Meaning matrix: A value matrix on the ideological dimension

The mapping of a meaning onto a word

The abstraction of a meaning into a mental symbol

The name of the eigenvalued eigenvector qualities of a meaning matrix

A region of mental space centered around a conceived meaning

Conceptual Analysis
The differentiation of meaning matrices into a specific class

The Jacobian of Meaning

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

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

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

Linguistic symbol for a mental object requiring attention

Conceptualization for that which could cause suffering
Conditioning
The tendency for a previous experience to influence a present or future experience

Unconscious cultivating a response to a specific stimuli

The patterns of response paired to a given conceived similar stimuli

The induction of response patterns through the use of similarity

Pairing a given signal to mean a given behavior change

The connection potentials between past experience and future experiences

Congruence
The equivalence mapping of the form of a mental object from one dimension of experience onto the
space of another

Correlation of a mental object with a similar value matrix

The measure of the degree of sameness of an object mapped one or more spaces

Conjecture
A statement that is expected to be true, but is not proven

The nature of all knowledge based on words or representation

The use of words to explain reasons

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

Connection
That which ties two independent neighborhoods together

A path that brings together otherwise distinct spaces

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

Having a relation potential

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

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

A topological space is connected if they could be considered together

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

Experiencing the impressions of exterior forces

Awareness of an object, scene or event

Control
That which determines an intended direction for objects

The tool of discipline for any aspirant

The tool of the will to manifest its intention

How skill is gained

How we manifest

How how is how

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

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

That which manipulates inputs into a desired output

The way in which we direct any aspect of our being

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

The coordination of wills in alignment with a specific goal

Coordinates
Points of contact and extension of manifolds

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

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

The degrees of freedom differentiating aspects of experience from others

The qualitative eigenvector bases and the metrics imposed on these experiences

The bases defining an identified space and the relationship with other reference spaces
Correlation
The determination of the relationship between objects and events
A measure of the degree to which two attributes share a similar quality

An equivalence mapping

Degree of truthfulness of an equivalence mapping

Creative
The manifestation of quality or meaning

To bring meaning or value (Quality) into existence

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

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

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

Cultivation
The disciplined effort to manifest a principle

The being's skill of flourishing and thriving

The continual reorientation towards the wisdom path

The reconditioning to non-conditioning

The path of wisdom

Curl

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

The flow of our aware over time

Deduction
The implicating from a concept matrix to its its component

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

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

An inference that has a magnitude less that its premises

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

Ways of coping with disturbance onto the field

The particular styles of reflexively responding to experiential impacts or cues

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

The assignment of a linguistic symbol to a meaning

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

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

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

The reciprocal to the degree of suppression (i.e. repressions, repulsions, inhibitions, impulsions or
compulsions)
A measure of the manifestation of an experiential state of no want (no need or desire for attachment and
hence freedom from the karmic effects of attachment)

Delusion

An conceptual object believed to be real, but is not

An erroneous belief that is believed as true
Conceptual illusion

Derivative
The instantaneous rate of change

The slope of the tangent to the curve of experience

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

A distinction in a continuous path

Desire
The tension felt by a being to fulfill a need

Voltage on the feeling dimension

The drive towards fulfillment of a conceived want

The experiential longing for a potential experience state resolution.

The urge to feel a certain way towards or away from an object or event
The result of clinging to or avoiding an object that is not possessible or avaiodable
The want to resolve and experiential tension

Despair
The experience of the discomforting karmic momentum overwhelming the being, with little hope of
resolution

The end stage of suffering in life

The emotional state of deficient hope

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

Bad, deceptive or foolish experience

Determinant
The scale factor of the volume of an aspect of experience

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

The area of the parallelogram spanned by two vectors

Or the volume of a parallelepiped

The scale of an idea;

The volume of the experience as conceived by the eigenvalue fulfillment of the eigenvector bases of the
experiential matrices

A measure of the extension of a discrimination

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

The experiential processes of becoming

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

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

Differential Topology
The insight into the characteristics and transformations of surfaces

How surfaces and spaces change

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

Study of the twists and turns of the manifolds of experience

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

The extent of experience

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

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

The potential or actual size of a space

The expansion of the characteristic potentials of extensibilitity

Dimensional Analysis
Determining of the distinct independent characteristics of extension

Study of the characteristics of the spaces that extend through experience

The study of experiential degrees of freedom

The study of the awareness of perceptions, conceptions, comprehensions and volitions

Dharma
The direction of the geodesic path from the now of experience to its qualitative fulfillment

The path of most righteous evolution

The inner norm of surface of the experiential now towards excellence

The resonance of experience with its fundamental frequency

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

Dharmic geodesic
The tangent bundle of potential ways for a being to move towards their fulfillment

The graceful ways that a person could take to come into value and meaning now, considering the
potential future ramifications as well
The truer, better, more right ways to become

Direction

The inclination of an object as it travels from here to there in a particular reference frame
The line along which an object travels in relation to the point of reference of awareness and the good and
the true.

The qualitative goals of our will

The way to which the motivation strives

Why we go how

This or that way

The qualitative goal of a motivated event

There from here

The qualitative spatial distinction of awareness and an object

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

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

Discipline
The acts of gaining skill towards a principle goal

How a who fulfills a why

The training of being to become better

Controlling being and cultivating becoming

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

The sorting of experience into categories based upon their differences

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

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

The processes that promote path of suffering, lack of awareness, lack of existence or harm
A process that hinders the natural resonant equilibriums of the body or mind

Disposition
Emotional reactive tendencies of a being

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

The emotional climate of a being

Thematic pattern emotions tending influencing the present field

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

The average of the qualitative emotive tendencies of a being

Disruption
The perturbation caused into the field of experience

To impede a process

The effect on the equilibrium of an experiential system due to the turbulence whose eddies seeded
around an attachment to an object
The moving out of harmony

Distortion
A measure of the discrepancy of experiential truth with reality

The effect onto comprehension when awareness remains attached to an untruthful or harmful perception,
conception or behavior
-do
A style of applying a strategy to manifest a worthy principle

The way of a manifesting a principle in ones life

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

A unified conceptual theme that defines a belief system that is believed with a conviction that outweighs
its truthfulness
The sets of beliefs codified into a unified belief system

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

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

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

The impulsion to resolve a conceived need

The urge to attach to objects and events in a specific impulsed way

Dynamic Processes
The study of systems that change and their forces that determine the dimensional expression of those
changes

Forces that cause change

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

That which comes from this

The result of an action

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

The sense of identity of a particular being

“Me” to a field of awareness

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

Those transformations and representations that are centered from the reference frame of one’s sense of
personal identity
The executive functions that promote the selfish goals of the person
Eigenspace
The potential extent of one's most excellent qualitative experience and expression

The dharmic manifold

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

The amount of expression of a particular value

Eigenvector

The characteristic way of a particular quality

The direction of the excellence of an object transformation

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

The way of a particular mental object

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

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

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

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

Opposite of stiffness attachment onto an object, (stubbornness)

Empathy
Tuning in with the feelings of another being

Resonating with another being's emotional feelings

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

The motivation to fulfill a hope

Helping life flourish

Urging a being towards fulfillment

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

The ability to take something as it is

Neither happy, nor not happy

Freedom from suffering

Remaining in an equilibrium of peak experience

The way of non-clinging

The personal experiential fulfillment of a sentient creature

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

The space that contains the aware being

Influences of the objects in the space containing the being

The field influences from outside of ones being by neighborhood regions

Epistemology

The study of how it is that we come to know

A mapping of the cognitive systems

Equation
That which connects two attributes as equivalent

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

The relating of the essential similarities of objects

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

Relationship of those which are the same

Categories of sameness

Differing perspectives of the same thing

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

The characteristic intrinsic nature of an object

That without which it would not be

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

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

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

How and why to treat others

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

Evaluation
The comparison of value matrices

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

A measurement of the amount of Quality

A measure of the appreciation of quality

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

The point of full quality

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

Experience

The states of awareness changing over Time

The flow of awareness through time-space

Expression
That which is intentionally manifested by a being

The dimensional effect of a being's will into action

Extraception

Perception of events that immediately originate in the world

Perception of physical phenomena outside the body

Extroversion
The outward focused awareness towards the aspects of awareness external to oneself
Attention to the objects and events world

Faith
A measure of conviction in a belief given a degree of uncertainty

The experiential process of believing a value, while not knowing its truth
Fallacy
A belief that is based on misconception

A non-logical reasoning transformation

Name of the complex conceptual dimension oriented towards falsity

The non-truthful aspects of a concept

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

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

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

The edge of experiential reality with physical reality

The experience of sensation from a bodily state

An experiential state that arises from the contact with a perception

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

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

Recognition of the contact with the texture of experience

Field

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

Assignment of a set of qualities and their magnitudes to a particular region of experiential space
Filtering
The process of selecting out for or against certain aspects of experience

The rejection or allowance of information into awareness

Final Good
That towards which a purposeful being aims

Happiness; activity of consciousness according to virtue

Manifestation of wisdom

Pluralizing Beauty

Propagating quality of life

The end of the resultant vector of our dharmic geodesic

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

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

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

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

The moving forward of experience

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

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

The absence of wisdom

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

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

Force
That which moves and determines the dimensional change of an object
The effort that induces a change in the flow of an object, state or process

The impact of the changing flow of experience at a point in time-space.

Forgiveness
The releasing of the belief that someone else was responsible for ones own karma

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

Taking charge of ones destiny

The ceasing to feel resentment towards another

The willingness to reconcile a relationship despite a moral impropriety done in the past

Fourth Tetralemma
The complex dimension is the fourth tetralema

It neither is , nor is not

That which is tangential to Experience

The Imaginary dimension

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

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

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

The particular perspective from which a being relates experience

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

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

Freedom
The ability to control ones own being

The state of being with quality and meaning

The capacity of self-determination

The state of being that has no attachments

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

The state of no-suffering

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

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

Frequency
The measure of a the range of a particular experiential quality with its polar opposite

The measure of repeating of a particular change of the states of awareness of an object over time

What consciousness tunes in to

The rapidity of the fluctuation of mind-stuff

How fast someone changes their mind

The tendency to characteristically fluctuate periodically between two characteristic extremes
Friction

The force that impedes consciousness from manifesting

The unwillingness to flow

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

Full of existence, insight, value

Actualization of manifestation

The most flourishing of a being

An idealized state of most excellence for a being

The direction of more better

The direction of experience that minimizes suffering and maximizes Quality

Bliss, joy, completion, actualization

Wisdom of all concerned

Fun
That which a being experiences as pleasurable

The goal of recreation

The intrinsic enjoyment of experience

The sense that some activity is more than worth the effort

Function
That which relates an input to an output

How a who does why

A mapping or transformation of an experiential object

A rule of transformation

The how of doing something

The processing of objects according to rules of transformation

The direction of the purposeful movements

The study of the sequence of changes that occur within being

The goal oriented transformations of being

The mapping of an object from one domain to another

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

The study of the transformations of Experience

Discriminating the transformations of experience into their momentary and relational characteristics

Functional Cluster
The considerations of separate qualitative points (Hausdorff) to lie within a similar region
The apparent meaning or value of points considered as a whole

Qualitative similarity as considered by their transformations

The ability of consciousness to see meaning and value from a set of separate points
Fundamental
A model of being that explains the characteristic properties and transformations of experience
The most root variable, unable to reduced to another, more root, variable

Fundamental Group
A functional clustering of objects that determine the characteristic ways of being of those objects as a
group

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

The essential quale and qualia that define a region of experiential space
Fuzzy Topology
The recognition of comfort with a certain degree of similarity in the qualitative characteristics of the
vectoral directions of existence

A normed manifold of experience (eg. A egoic reference frame) that characterizes the reference class of
matrices with a certain degree of conviction
The fundamental nature of awareness of experiential objects has an inherent knowability and
unknowability. Fuzzy topology is the study of the degree of comprehension that a person can gain
beholding somewhat unknowable objects.

Gestalt
The experiential processes that relate associative regions of experiential space with the overall intention
of the person
The whole as related to its parts

Glamour
A belief that one believes is true, but is not

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

The false value surrounding a metal object upon its conception

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

The end of intention

The why a who does how

That to which a being strives

A preconceived region to which a being would prefer to go

The purpose of an endeavor

The path and end of a vector

The dharmic geodesic

God
A Space of complete reality, value and meaning

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

The essence of all beings

The fundamental motivating force of all Being

The principles and disciplines of the way of the universe

The most excellent, real and wise

That which is, despite our experience

That which defines the inherent rules of being

Good
That which breeds less suffering

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

That which we hold as dear

The way of that which truly is valuable and meaningful

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

The direction of the eigenvector of a ideal quality matrix representing the standard by which other
eigenvectors of particular value matrices compare their direction
Existence, Insight and Fulfillment
Grace
A description of a way of being that cultivates experience into wisdom

The uprighting nature of being

The “best” ways of the dharmic geodesic

That which brings about alignment with truth, meaning and value

The attunement of action and intention with a valuable way

The most effortless, upright and fulfilling way of becoming

Gradient

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

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

The karmic direction of experience

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

Holding on to that which is not true or valuable

The critical moment of experience when consciousness has direct frictional contact with the surface of
experience (an object or event), that drags or propels the awareness out of the moment
The way of attachment

Grief
The flavor of emotional pain that is related to loosing a dear object
Guilt
The feeling of remorse after having done/thought something that one believes they should not have
done/thought
A feeling that can be used to hewn in onto the right way, by sensing what is wrong about the wrong way,
having tried it.

Habits
Characteristic reactive responses to impinging stimuli onto consciousness
The karmic tendencies to impulsively react to an identified cue with a scripted pattern of response

Harm
The infliction of some form of suffering

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

Intentional qualitative impedance

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

Harmonic Oscillation
Equilibrium point: The fundamental resting point of consciousness

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

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

The tendency of a being to be in a qualitative equilibrium

A measure of the fluctuations of mind-stuff

The restoring force of a being to return to equilibrium

The resonance point that people reach a resonant equilibrium

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

Recognition of a distinction, and an area of inclusion

This, as compared to that

Hausdorff Unity

A distinct area of space with a boundary that separates its space from any other

That which is separate from another to form a unity, and something other than the unity

Health
A measurement of the overall qualitative states of a being
The ability of the person to have a harmonious functioning of as many aspects of themselves as
necessary to achieve proper functioning (eigenfunction) and success of that proper functioning
(eigenstate)

Heaven
A space of complete fulfillment

A psychological place of no-suffering

Bliss

That which needs to more

A space of existence where a consciousness mythically goes after death

Here
The only real space of the spatial aspects of present experience

Where a being is now

The space of the experiential moment

The where of now

The now of space

The place of awareness at attention

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

A linguistic desire for a conceptualized Quality Matrix to manifest

The experiential urge for fulfillment

Hurt
The inflicting of pain or suffering onto a sentient being

That which is negates the life-force of a being

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

A reasonable explanation for a phenomenon

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

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

Correlating this object with an equivalence class

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

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

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

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

A mental object that defines the reference class for similar objects

The association of similarity of an object with an identified class

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

The matrix that does not change with transformation

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

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

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

Comparing resonance patterns of concepts

Study of the relationships of conceptual categories

The mathematics of meaning

The study of meaning

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

The mathematics of ideas

The quality of a set of ideas

That which is conceptualized by a being

Idea: A unit of conceptual meaning

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

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

The path of harmonious way of the person

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

Ignorance
Lack of knowledge

The state of not knowing

Not knowing better

The state of being before experience

Illusion
A perception that is believed to be real but is not
An untrue perception

Image
The form and attributes of a mental object
The experiential appreciation of an object of perception

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

A region of experience that defines a form

A bounded object of perception

Immanence
The essential nature of being aware

The reality of experience

The inherent quality of that which is about experience

The fundamental nature of being

Residing in the state of pure awareness unattached or disturbed by objects

Impedance
The resistant and reactive forces of our being that hinder the qualitative experience and manifestation
Impression
The imprint onto consciousness that occurs as a result of a perception

The seeds of samskaras (experiential field tendencies) projected onto a perceived or conceived object

The reaction of consciousness when contacting a form

The result of contact onto the field of awareness

Impulsion
That which is driven

The non-conscious tendencies that motivate a being

To impress a force onto a momentum;

The unconscious urge to resolve an experiential tension

Inaction
The dimension of no change

The null set of activity

Experience without expression

That which does not change

Non-becoming

The non-clinging onto a mental object during the flow of experience

Induction

The logical correlation of a set of conceptual premises to a conceptual conclusion

A vectoral field energy that resonates into value/meaning correlation of an experience

The willingness to change

That which our volition does when attempting to instigate a change

Inertia
The tendency of an object in motion to keep its characteristics
The tendency for an object to not change unless acted upon by an inside or outside force
Inhibition
The act of retarding manifestation

A measure of resistance of will

The dampening forces on action

The holding back of one experiential process by another

Insight
The way by which a being comes to know

Bringing value or meaning into the light of awareness

The experiential process that comprehends right from wrong, good from bad, true from false

The bringing into awareness an understanding as to the causal linkages and interrelationships of
perceived, conceived or willed objects
Instinct
The innate drive for a being to flourish

The reflexive responses of a being to survive

The survival drives of a being

That which our genes tell us to do

The impulse to meet a need by attempting to resolve the tension of an pressured experiential field by
specific actions
Integral
The sum of the areas underneath the curve of experience

A measure of the totality of extension of a function during a range of time

The sum of states of experience over a unit of time-space

Integration
The process of finding the integral

The bringing together of parts of experience into a strategic whole

Tying value and meaning matrices together in valuable and meaningful ways
Bringing into integrity

Integrity
A measure of act and belief in congruence with proprium (most sacred value and meaning matrices

A measure of actual (karmic) resonance with ideal (dharmic) resonance

Q-factor of person's excellence

Proper discipline according to proper principles

The particular quality of tending to act in accordance with fundamental principles

The willingness of a being to intend towards truth, meaning and value

A measure of the resonance of the will of a being’s karma attuned with their dharma

Intelligence

Measure of the capacity of a Being to Experience and Express Quality and Meaning

A measure of potential value and meaning (Qualia)

The capacity to cultivate experience into wisdom

Intention
The direction of the will to manifest a principled change

The magnitude and direction of the will

The urge to manifest

The hand on the rudder

That by which a being induces a change of experiential inertia

The hope of disciplined manifestation

A who moving a how towards a why

Intraception

Perception of experiential events that have no immediate origination in the world

Internal perception

Perception of events that originate in the mind

Introversion
The inward oriented vision of awareness to the intra-personal aspects of that being
Awareness of the states and processes of awareness

Intuition
The awareness of non-willed insight into the connection that occurs between events
Direct insight, comprehension and understanding of experiential events

Jutsu
The Skillful application of techniques of a particular style

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
The assemblage tendencies of the neurocognitive field

The vector field potential of the field of awareness upon contact with an object in a scene through an
event

Knower of the Field

Awareness itself, not attached to objects or the screen holding the objects

That which knows as opposed to that which is known

The sentient part of consciousness that distinguishes being from non-being

The subject of being

The Who that does what for why

Knowledge

A mental object imbued with the characteristics of value and meaning

That which we are capable of conceiving and comprehending

A unit of a conception of a meaning and value

Learning
The processes involved in experience to come into meaning and value

The conditioning of experience to hold onto the qualitative impression

The correlation of mental objects with their corresponding values and meanings (Qualities)

The transformation of the being from a point of knowing, to knowing more

Adding to capacity
Lemma
A ideological principle proposed to lead consciousness towards understanding
A conceptual inference

Linear
A property that changes an event by scale, but not direction

Directly proportionate

The willingness of a being to go forward evenly

A measure of the gradient of one event to another

A one to one mapping

Representing a projection from one dimension to another in way that directly proportionate and
isomorphic
Locomotion
Intentional movement of mental objects and their characteristics into a different experiential space

The moving from here to there in body or mind

Logic
Rules of relationship for conceptualizations
The inference of conceptual relationships

A characteristic method of investigating conceptual relationship according to rule of transformations

The rules of transformation

The bringing of multiple meanings into correlations

The accurate way to truth

The processing of correlating conceptual premises to infer reliable and valid conclusions

Love
The resonating vibe shared between two beings

The feeling in experience that arises connected to a beloved's affections or hope of affections

The commitment to help life flourish

That which is rendered unto the beloved to help that being have more value and meaning

Manas
The mental functions of processing and attending to perceptual impressions

The storage of impressions

Manifestation
The region within the boundary of the manifold for the expression of a being

A particular expression of a person

The power to do work, as the effort applied to transform an experiential object (including the body

The power of an intended action

Mapping
The projecting of one function or event from one domain to another

Conceptually relating different value and meaning matrices

Gaining insight into the properties of a space and the relationships of objects in that space

Bringing objects into correspondence

A mathematical function
The isomorphising of an object form one experiential space to another

Mass
A measure of the scalar characteristics of the inertia of a mental object

The amount of substance of an object (experiential substance is the qualia appreciated)

That which is moved appreciated by awareness as having substance and form

That which is weighted by awareness to have value and meaning

Mastery
Success in manifesting wisdom in a particular pursuit

The ability to excellently accomplish projects

Quality in becoming

Excellent skill in manifesting

The dynamical process of being able to be and do well

The successful path of fulfillment of who, how and why

Material
The substance of Experience

The qualities and quantities of that which has mass or texture in our experience
That which has form and is capable of having weight

An object which has mass and potential quality

Matrix
That which ties the qualities of aggregates together into a correlation

The relationships of the functional clustering of qualities to each other

A map of the connections of experiential objects

The mappings of the qualitative vector and tensor spaces of experience

The relationship of objects to its fundamental qualities and serves as a template for transformations

Maturity
A state of fruition of a being

Development into a conscious state where the systems of proper development are available to the person

The experiential ripeness of being

Maya
Name for the set of mental objects that are not real

The non-truthful aspects of experience

The set of all delusion, illusions, glamours and all negativities

That which is conceived as being, but is not.

Me
The Name of the Identity Matrix as referenced to itself

A linguistic symbol for the set of identities that an identity identifies as the identity

The (0,0,0) of the subject of being

The name of the frame of reference of a being referring back to itself

The identity of the egoic matrices, serving as the bases of the experiential coordinated

The subject identified with the fields of awareness as the subject of the experiences

Meaning
The correlation of an conceived event with a particular meaning matrix

The projections onto the conceptual manifold, the conceptual values of an event

The ideological comprehension of the essential value characteristics of a mental object (event)

The comprehended resonance of experience with truth

The value matrix of an object, complex of objects or events projected into the cognitive dimension

The linguistic assignment of a word to the meaning matrix that defines the event
Mechanics
The study of the forces that instigate change on the experiential dimensions

The properties of mental objects and their displacements

The study of the causal relationships of the actions of objects

Mental Object

A region of experiential space

A region of experience that has neighborhoods, and a boundary which is often qualified by a name

A functional clusterings of qualitative regions of conscious space into a perceptual unity

A mass which occupies our awareness

A discrete piece of conditioned experience

That which has substance and occupies the field of awareness

Mereotopology
The relating of smaller regions of experience with the personality
The spatial relationships of the parts to the whole

Metaphysics
The study of the fundamental experiential forces principlizing a being
The study of reality and the awareness of the real

Metric
The measurement used to define the relationship of change of an object within an experiential frame of
reference
Unit of distinction applied to a space

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

A mapping of a system into a neighborhood of related concepts

A conceptual analogy for the causal relationships within a system

Momentum
The tendency of experience to perpetuate a characteristic attachment

A measure of the karmic tendencies of the field of awareness

A measure of tendency of a mental object to impress itself into the next moment as a continuation of the
effort originally applied
Memory
The re-conception of an experience of the past

A type of thought that has similar structural and functional characteristics of a past event

Stored knowledge that is tagged as representing a past event or identity of an object or transformation

That which can be remembered

The faculty that stores and retrieves impressions of past experiences and makes them available to present
experience
Moment
Awareness of the here and now

The when of where

The here, now of time and space

The time of is

When an experience is
The irreducible point of experiential time in the present now

Mood
The qualitative tone of the emotional climate

A state of being with an emotional filter

A description of an overwhelming emotional tone projected on the field of awareness

The thematic emotional karmic tendency that affects awareness in a characteristic emotive way

A feeling that is projected onto the other manifolds of experience

Morality

The disciplines adhered to cultivate the highest quality of life feasible capable
The volition to discipline in relation to one’s own experience and expression according to conceived
worthy principles, in attempt to bring about more value or meaning for oneself (ethics is morality applied
to increase the quality and meaning of other’s experience)

Morphism
The structural change, yet similarity of a region on one dimension when mapped to another region of a
different space

The filtering of reference changes

The changes that ideas, feelings, perceptions, and intentions when projected onto each other

The linear or non-linear transformation of a quality matrix

The mapping of one aspect of experience to another domain, keeping the equivalence of the identity
intact

Motivation
The effort involved with manifestation

The force to become

The force effected by intention and effort

A measure of the forces characterizing manifestation

Mystical
A meaning matrix that correlates those aspects of experience which are especially profound, valuable,
and fulfilling.

The tuning in with satchidananda

The experiential sensing of that which is perceived as good, true and right.
Naming
The assignment of a linguistic signal to a meaning or value matrix

A linguistic signal that labels an identity matrix

Assignment of a sound pattern to a neighborhood of value matrix correlations

The assignment of conceptual identification tags

Symbolizing the distinction and similarity characteristics of an event into a new set

Assignment of a linguistic symbol to signal a particular meaning

Unify essential characteristics of a concept into a linguistic symbol that represents that concept

Representing the correlations of meaning

The mapping of a word with a meaning

Needs
Goals of the urges of experience

Object of focus that resolves the particular region of experiential tension

That which is wanted or desire

Negative
The valence away from (the polar opposite to) the experiential good, true and right

That which is impedes a being from experiencing and expressing quality or meaning
That which is not real, true, right or good
Neurosis
A pattern of being that tends to suffer substantially because of that being's choices

Suffering induced by karma

A pattern of mental disturbance that is based on some untruthfulness or suffering

The warping of experience to less than appreciate the beauty of life

Patterns of thought and motivated behavior that detract from the quality of a person's life

Curling into the imaginary dimension

Noise
A measure of the hindrances to perception

Unwanted signal characteristics of misconception or misperception

Regions, filters and distortions of experience that hinder comprehension

Non-Euclidean Geometry
A study of geometric surfaces, that amongst other features, can have parallel lines meeting

The study of hyperbolic and elliptic geometries

The study of the geodesics of curved space

Nonlinear
The aspect of being that describes how the sum of inputs into experience is never directly correlated to
the output

The description of creative systems of being

A behavior of system dynamics that is reflects the ability of free will to change karma

A description of the dynamical relationship experience and behavior

Norm
A function that assigns a value of positive length or extent to vectors in a vector space

The conceived eigenvector of the moral standards of a group in the social region of a being
The control reference point that determines the metrics used to evaluate difference in , identity, time
duration, spatial extent and the rules of transformation

Normed Vector
A curvature of experiential space that induces a vectoral field to be evaluated by a particular identity
matrix
An Experiential space that is evaluated by a preset standard

A comparison of an experience with the conceived resonant identity space

A convention applied to an experience to given it a standard of comparable relation

Now
The time of that which is

The here of time

The moment that eternally exists

The only time that truly exists in a being

The only aspect of experiential time that has no duration

The present experienced point of time

Objective
The effects of being

That which we are aware of

That which has dimension

That which is contained in one's experience but is different than the awareness
That which has experiential mass

Obsession
The pressured repetition of experience in a cyclic way, usually focused around the relief of a source of
tension

The pattern of uncomfortable ways of thinking and feeling that centers around a conceptual focus
Ontology
The study of that which is

The grasping (understanding) of the truth of being

Study of the surfaces of the manifolds of being and their fundamental transformations
Oscillation
The fluctuation of mind-stuff

The tendency for a being to judge a quality by recognizing its polarities

Any periodic fluctuation of a wave or substance or consciousness

The pattern of ambivalence of will around a decision

Pain
That which feels less than pleasureable to a person

Discomforting experience arising from sensual contact

A perception which hurts

Paradigm
A model of explanation that ties leading theories together in a more explanatory way

A explanatory concept matrix that ties other explanatory complex matrices together to explain things
more completely

The resultant eigenvector of meanings that explains the most about a subject
Peak Experiences
Very valuable experience

Experience that transforms experience in a excellent way

A range of Awarenesses over time that are fulfilling

The experiential fruit of good karma and intentions

Perception
The recognition of a sensation into functional clusters of qualities
The awareness of a sensation

Periodic
The patterns of change

Tendency to tune by understanding opposing concepts

The measure of a characteristic pattern to reoccur

The measure of a cycle

Permeability
The willingness to assimilate knowledge or meaning

The willingness to be induced into an experience

A measure of the openness to accepting an idea/value

The willingness to allow an event to occur
Person

The region within the boundary (area) of the experience and expression of a being as Experienced
through time
The unitary conception of the experiences and expressions of a being over their lifetime

Persona
The set of qualities and meanings that a being projects about their own being into the world

The image of one's identity matrix projected outwards

The image of how one would prefer to be conceived as

Personal Construct
The way in which a person anticipates events

A matrix of possible intentions for given cues

The way one matricizes their experience

Personality Disorder
A style of becoming that is fundamentally disruptive

Association of traits that remain in the imaginary or negative dimensions

Tensor analysis of trait matrices showing the direction of being characteristically as non-real or negative

Themes of manifesting that propagate suffering and confusion

Perturbation
The measure of the disruption of the harmonic resonant field of a being

The wobble of a vibrating mass away from its eigenvector

The neurotic tendencies that disrupt the calm field

Those characteristics of deviating from a characteristic upright way

Phenomenology

The study of the ontology of perceptual and conceptual contents

The study of the relationships of the objects of experience

Study of the substances of experience and their transformations

Philosophy
The cultivation of those skills involved with becoming wise

The pursuit of the experience and expression of meaning and value (Quality)
The love of wisdom

Physics
The study of the principlizing forces of physical reality
The study of the forms, transformations and causal relationships of objects

Pleasure
Stimulation of that which feels good to a person

Feeling Good

Sensual experience in the feeling good dimension (not necessarily right)

The positive aspects of sensual contact

A sensory stimulation that leads to a desire

Point
A particular region of experience
A place in time-space that represents a non-duration and non-extention of the here-now

Positive
That which is true, good, and right

Experience that is moving towards fulfillment

The dharmic (eigenvector of excellence) direction

Experience that is moving towards the dharmic geodesic

Postulate
Axiom applied to a specific field of knowledge
A fundamental conception used in a logical relation to lead to an inferential truth
Power

A measure of the ability to manifest

Effort x (Capacity + Intention)/Resistence

The amount of energy transferred per unit time

A measure of the ability of a force to change the characteristic magnitude and direction of experience
and expression
Prediction
Describing the behavior of future events
Pressure
The tension that a being feels on a particular region of the manifolds of experience

The strain felt in experience due to stress

Force over an area of awareness

Principle
The why a who fulfills a how

The vectoral direction of an intended discipline

The connecting point of an ideal matrix

The way to excellence

A determining characteristic of beings moral matrix

The essential quality of a being's intent

A conceptual dharmic geodesic and goal for an intended action

Process
The causal steps that a transformation takes

The way of change

Details of how a who manifests why

Projective Geometry
The mapping of experience of one dimension onto another

Representation of the relationship of forms on multiple dimensions

The sharing of one experiential metric with another dimension

The inter-relationship of form, sensation, discrimination, comprehension, volition, consciousness

Proprium
Value matrix of Value Matrices

The set of all Value Sets

That which is identified as important for self-development
The egoic matrices

Psychology
The study of Experience

The study of the topology and topography of the experiential manifolds

The study of that which moves and determines the dimensional existence of an aware being

The study of awareness transforming over time

Psychosis
The mistaking the imaginary as real

A pattern of experience that remains in the negative

Experience that is immersed in untruth, non-real or harmful

Delusional thinking styles

The belief that something is, when it is not

Purpose
The principled intention of a being

The why of a who doing a how

The vectoral direction of the will of a being

The endpoint of an intended action

The final good of a manifestation

The why of an intended action

Qi
The energy by which movement occurs on the experiential dimensions

That which awareness uses to initiate movement

The potential and kinetic energy of Intention

A unit of Experiential voltage

An experiential charge through a resistence

The awareness of that which causally instigate change

Qigong
The cultivation of vitality

The disciplined adhered to that carefully propagates the way of flourishing

The use of movement templates to cultivate karmic change on other manifolds

Strength, brilliance and caring in manifestation

The use of preconceived templates of awareness to cultivate insight and wellness

The storing of potential energy and channeling it towards a more valuable and meaningful way
Quale
A specific value characteristic or attribute of an experiential object

Inherent properties of perceptual experience

The direct experience of differentiation/similarity that defines a specific qualitative aspect of our
experience

A group of Quale would form a Qualia

Qualia
A matrix of specific value characteristics of a mental object

Group of quale

The direct experience of differentiation/similarity that defines a specific qualitative aspect of our
experience

A value matrix made up of specific quale

Recognizable characterictic of a mental object

The components of a quality matrix

Qualitative Analysis
The study of the components and processes that are involved with the transformation of a being towards
value and meaning

The conception of the discrimination of objects into their fundamental qualia/quale

Quality
That which has meaning and value
That which is distinguishable into its subject, meaning and value

The distinctions and similarities of experiences

The way of excellence

That which leads to fulfillment

A measure of the amount of truth, meaning and utility of an object or event

The distinct characteristics of an object

The amount of truthfulness, rightness and goodness of an experiential object

The experience of insight into a way of betterment

The way which minimizes suffering

Quale and qualia

Quintessence
The most essential qualities of substance
Random
That which lacks purpose or coherency

The lack of cause, final good, order, pattern or predictability

Ray
A characteristic property of frequency of manifestion of a being

The vector of a being's luminosity on each dimension

A description of the direction of a qualitative force field as applied to an experience

The magnitude and direction of a inherent experiential way

Reactance

The measure of the impedance to qualitative experience due to intentional forces or lack of capacity

The measure of the impedance to qualitative experience due to subjective forces

Reaction
That which occurs as a result of a given stimuli

How a mental object responds to a connection

The effect of making contact with an object

The direction of the change of momentum of an object given impact of another force
Reality
The set of all experiential objects that actually exist in objective reality

The cause and effect of a who how and why of a what, at a particular time and place

That which is

The fabric of experience and the objects that actually occupy it

That which has existence

The dimensions of being that are not imaginary

Truthful Experience

The truth of the here and now

The truthful manifestation of Being

Reason
The induction of concepts related to infer a conclusion

The comparison of concepts, inductively, deductively or abductively

The logical relationships of conceptual objects

Conceptual relationship according to rules of transformation

The correlation of a concept with other value matrices

The ability to compare concepts and solve conceptual problems

The leading on consciousness into meaning by the logical correlation of meaning matrices (concepts)

A functions of the conceptual manifold

The movement of experience towards the comprehension of truth through the application of valid rules
to truthful premises

The comparison of ideas in a logical way

Reflex
An unintentional reaction to a given stimuli
The initial experiential reactions to contact with an object

A pattern of characteristic response

Region
The area with a boundary of a neighborhood of associative qualities

The area within an experiential boundary

The area surrounding apoint

Relation
That which occurs in experience when there is a correlation of an awareness with a value matrix

The rules of transformation applied to an experiential object or event

Repellor
That to which our attention tends to move away form

An experiential object which curves the mental space to focus attention away from the object

A experiential object that has a force of repulsion

Repentance
The conceptual recognition of a being that their ways have cause suffering onto their or another
experiential field, and their hope to change future behavior
Representation
The mapping of one mental object from one dimension to another

The symbolic mapping of a meaning to another dimension through the use of a tag or label

The connection of a symbol to value/meaning matrix

Isomorphising a conception of a model for the label that represents it

Resistance
The measure of the impedance to qualitative experience due to unintentional forces

The measure of the impedance to qualitative experience due to real forces

The frictional component of a mental object

The forces impeding manifestation

The opposite of permeability or conductance

Resonance
In harmony with a matrix of values or meaning

The sharing of value characteristics together

The path of least impedance allowing ones capacity and inductance to flourish

Being in tune with the more truthful and better

The manifested eigenvalue of the eigenvector of excellent experience

A measure of an alignment of one value with another

An experiential state whose real and valuable power is augmented upon experiencing a phenomenon
Right
The direction of the eigenvector of an action potential matrix that is in resonance with a moral matrix
representing Goodness for that act

The positive coordinates of a moral system (polarizing with wrong) which represents a action fulfilling a
moral standard

Accuracy of a statement with a truth matrix

That which we hope to do

Resonance with a moral standard

The most comprehensible and practical way to move a state of awareness towards more value and
meaning expression
Risk
The actual or perceived chance and weight of inducing suffering by a particular action

Chance of harm

The probability of a behavior that will induce further perturbation in ratio to the burden of that suffering
and the danger of not doing it

The cost-benefit analysis of action

A measure of the probability of manifesting the suffering that lies ahead for a given choice
Samadhi
The absorption of subject of experience into the object of experience (the object may be the subject
itself)

Appreciating on characteristics of experience without the projection of the ego-Identity matrix

The sustaining of focused attention on the moment between change

The space in between the inhale and exhale

The comprehension of an experiential object directly on the conscious manifold, without connections
and projections from other manifolds

Awareness of the fundamental nature

Samsara
The overwhelming tendency for sentient creatures to choose a way that leads to suffering

Coming into conditioned being

Being swept away by the force of karma

A description of the disappointing woe to those who believe a false way

The wave of karma caused by dangerous attachments

Mistaking learned knowledge for insight

Samskaras
The tendencies of experience

The conceptual seed attractor coriolizing experience into certain characteristic ways

The vectoral field imposed on experience urging a mental object to take on characteristic features or to
be impulse in experience as such

Satchidananda
Sat--being, truth, reality, harmony

Chid, awareness, experience, insight, mindfulness, consciousness

Ananda--Bliss, fulfillment, quality, value, no want

Satchidananda:
the essential aspect of being aware; the fundamental nature of the seer aspect of being
Satori
Awakening to the fullness of the here, now that remains when one gains skill in enlightenment
Screen of Consciousness
The perceptions of consciousness

That which one is aware

The field of perceptions and conceptions that renders objects for awareness to behold
Self-esteem
The self-impressions of ones being from a particular egoic frame of reference

A reflection of the way of ones own being onto the screen of awarenenss

How one feels about their being

A measure of appreciation of ones own being

Semantics
The assignment of a linguistic symbol for a meaning or value

The rules of assigning meaning to words and phrases

The meaning from words

Relationship of words with the characteristics that define them

Sensation
That which is perceivable by experience correlating to impressions from the physical world
Scalar
The Magnitude or amplitude assigned to a Value or meaning

Schema (pl. schemata)

The transformation of values or meanings

The conditioned tendencies of a being

Seed patterns that comprise the thematic characteristics of a person

The value characteristics of the patterns and transformations in experience

Self

The tensor field of a being that maps the identification process

The projective recognition of one’s identity with their egoic matrices reflected onto the screen of
awareness as a bounded unity of personal experience
Self-actualization
The manifestation of core intentions

Bringing experience into fruition

A skillfully expressed life

The realization of personal goals

Manifestation of the preferred identity matrix

The personal path of wisdom

Set
The boundary and its interior of the region defining characteristic inclusion of objects
A collection of discrete objects

A region of the experiential field that contains objects

That which contains experiential objects

The boundary of a conceptual matrix

That which has members

Shame
The feeling of embarrassment for a conceived immoral act when others find out

A sensed feeling that allows awareness to tune into the social norms of right and wrong
Signal
The transmission of information

The leading of awareness to another awareness

Bringing into attention a represented meaning

Skill
The ability to a successfully apply a technique

How a who does why well

The discipline of an operation

The careful application of a technique

How mastery is achieved, if applied to excellent principles

Sleep
A state of being where consciousness is available through the dream state

The state of being of not being awake, but arousable

Society
The conceived influences of other beings the field of awareness

The impact of other beings from the neighborhood of the being

The conceived resultant of the value matrices of individuals considered as a group

The collection of beings around a seed of conceptual coherence

A group other beings in all the immediate neighborhoods as conceived by a being

Sorting
Categorizing experiential objects into their value and meaning differentiations and similarities

Selecting mappings amongst experiential matrices that classify the connection by a defining
characteristic

Qualifying an event or object

Using a distinguishing characteristic to categorize a set of objects

Matricizing experience

The function of discrimination

Space
Extension characterized by its qualitative distinctions

That which has dimension

The name of a boundary within with a region of experience that exists

The extensional field that allows objects within its boundaries

The extent of experience

A set of dimensions that determine a manifold

The quantification of a quality

A measure of the distance between experiential objects

That in which experience occurs

A parameterized set characterized by its qualitative distinctions

Speculation
Knowing with uncertainty involved

Projecting an idea into the future or into some conceivable implication

That which a being does when looking toward the future and when using one's imagination

Conceiving potential outcomes of a potential transformation

Spirit
The essence of what is

The realness of experience

The who how and why of life

That which is necessary for experience to exist

The most fundamental motivating force of becoming, that all Beings shares

That which is true, aware, fulfilled

The essence of satchidananda

The most imminent, transcendental, and true aspect of being

State
The quantified qualities of the parameters within the boundary of a region of experience

The condition of the states as apprehended by experience

Where and when a who does how for a why

The here, now of experience

Static
A force transmitted though no movement is had

The transmission of force without movement

The impressions caused by that which does not move

Stochastic processes
The use of probability to understand the tendencies of events

The mathematics of random tendencies and characteristics

Strain
The deformation on a being caused by stress
The tensoral way a person responds to perceived and conceived pressure
Strategy
A systematic process used to manifest an intention

The skillful pursuit of an endeavor

A plan of manifestation

The application of skill, techniques and tactics to achieve a preconceived goal

Stress
A measure of the pressure impressed on a being

The total or particular force that impresses onto the manifolds of being

A cause of strain on the field of awareness

Structure
Fundamental relationship of parts and aspects of a being with the whole

That which makes up a the components of a system

How the parts relate together

The aspects or regions of being, their connections and loads

Stubbornness
The frictional component of a being's will

The unwillingness to change

The inertia of a being or a part of a being

The result of clinging onto conceptions beyond being valuable or truthful

Stupidity
The willful pursuit of an endeavor that will lead towards future suffering because of it

Willing foolishness

A willful way of being that is negative

Doing something one knows they shouldn't do

Style
A flavor of expression
The quality of a person's expression

A particular way that an operation is performed

Characteristics of manifestation

The timbre of a person

Subjectivity
The who, who how's the why

Those aspects of being that relate to experience

The who, how and why of experience

Who is aware
Substance
That which has mass, extension and attributes

A fundamental aspect of reality that has form, mass and shape

Suffering
The friction that arises from clinging on to the contact with an object

The karmic burden from attachment

That which arises from the encouragement of negative karma

Experience tending to the negative direction

That which drags us down

That which we seek to avoid

The repurcussions of believing falsely, feeling poorly, choosing foolishly, and acting stupidly

The drag that happens as one experiences pain, discomfort or the despair of karmic retribution

The forces that oppose thriving, quality, truth

All that is less than good impinging on a being

The despair that happens in experience when one is ignorant, weak or unfortunate
Superstition
Beliefs triggered by characteristic stimuli that are fallacious (have no correlation with the real)
Patterns of believing that are not based on truth

A false belief based solely on hearsay

Surface
The features and characteristic properties of a region of the experiential manifold

A region of form, feeling, discrimination, comprehension or volition

The ground upon which awareness moves and determines its dimensional existence

The area of our existence

The domain and range of experience

Surfing
That which a being does on the edge of the flow of experience

How one rides the wave of existence

The willful and eventually skillful way of being that is effective in creating value and meaning
Symbolic
The representation of an object or set of objects by a chosen form

The association of one aspect of experience with an abstraction

The mapping of objects or events

Meaning this by that

Sympathy
The tuning in with the suffering of another being

Identifying the dissonance of another being as if being with it from that beings frame of reference
Symptom
A characteristic of a deviant way

That which is in dissonance

An aspect of experience that reflects an unhealthy way

A representative perception of an underlying dysfunction, disease or problem

Synchronicity
The insight to the meaning and value of a concurrence
Recognizing the import of the regional sharing that occurs at a particular here and now

Insight into the karmic reasons of being here, now

The crossing of many events into a shared time-space region

Synthesis
The merging of related concepts into a new conceptual unity

The addition of value or meaning matrices

The integral equivalent of a conceptual matrix into a new entitlement

Merging the areas of the surface of a region of conceptualization into a total area
System
A series of states

A group of processes united by a functional purpose

Being is a system, as is consciousness

Tactic
A particular style of applying a technique for a desired outcome

A particular method to manifest a goal

Skills make up Techniques which make up Tactics which make up Strategies; These make up our
discipline

Tactics are used to achieve strategies

Tai Chi
The use of most supreme preconceived experiential templates intentionally to cultivate supreme insight
and wellness

Inducing qi flow through a being to create health and wellness

A particular form or style of form or style of forms that is cultivated to relieve suffering and promote
insight, health and longevity
Talent
Inherent quality to manifest or do something

A natural ability to perform well

Given grace

The basic skill a being has a priori the development of technique or skill
Tao
The resonant path

The way of truth and value

The direction of most fulfillment

Most Appropriate

The eigenvector of real being

Technique
A skillful process that successfully performs an operation

A skillful method

A careful way to do something

The processes that a being develops to more successfully perform a task

Teleology
The study of purpose

The volitional aspects of being

The appreciation of the why a who does a how

The study of purposeful change

The understanding of the goals of a being

The study of intention

Telepathy
The receiving and transmission of impressions from one being to another through ways other than direct
sensory modalities

The receiving and transmission of meaning or value between beings without using extraception as a
method
Temperament
The fundamental frequency of the innate characteristics of a being

Styles of being that are innate

The characteristics of a being's particular way of reacting

Reactive tendencies of a being

Style of reflexive responding

Template
A preconceived way

A pattern that serves to replicate a pattern

A qualitative matrix that imprints a transformation onto an experience

The frame upon which a concept hangs

An achetypical impression onto experience

Tendencies
The qualitative differentiation of a mental object or set of objects into their characteristic ways

The urging of the moment to take on specific characteristics of transformation

Tensor

The quantitative and qualitative representation of a multidimensional field

The pluralisation of a vector

Terrain
The surface features of a region

The topological characteristics of a surface

That upon which being moves

The characteristics and features of a space

The topography of the surface of experience

Thema (pl. themata)
The fundamental characteristic patterns that style a person

A conceptual tie amongst patterns of experience

The characteristic patterns of conditioned experience

Theory
A verified hypothesis that can explain the causality of a system

A accurate model of how a system relates and transforms

Thought

The cognitive processes of idealizing

The functions involved in the abstraction of a mental object into their representations, characteristics and
relationships

The relating of ideas

Conceptualization, that is the process of coming up with concepts and relating them in a ruled pattern
Time
A measure of the extension of moment

The space between and inclusive of any two events of awareness

The duration of experience

That which is a measure of duration

Length of duration

The length between moments

An essential characteristic of existence that occurs as one moment leads to another

Tone
The magnitude of a particular frequency of being

The pitch of experiential sounds

A projection of intention into a frequency of symbolic transformation

Topological vector
A projection onto experience that has characteristics and dimension

A quantitative and qualitative extension of objects on experiential space

The characteristics of the curves, boundaries and extensions of experience

Recognition of the directions of the attachments of experience causing it to tend to flow in patterns that
are a result of karma and opportunity

Topology
The Study of the Dimensional Characteristics of space

The study of the boundaries, interior and exterior relationships of a space, and the connections amongst
objects in these spaces
Training
The willful of conditioning of our being to manifest a principle or achieve a goal

How skill is developed

The discipline processes involved in developing technique and skill

Traits

Characteristic patterns of expression of a being

A thematic transformation pattern of a person

Transcendence

That which is goes beyond the manifold of form

That which goes beyond the “normal” dimensions of experience

Transformation
The processes involved in disciplining being into wisdom

The mapping one object from one domain into another

The purposeful changing of one aspect of being into another

How quality is created

The experiential functions that change objects

The qualitative forces applied to an experiential object

Truth
The correlation of experience with that which is

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

Being as it really is

The correlation of a region of experiential space with the truth matrix

Tuning
The process that a being does in the skillful manifestation of ones intention with their most encouraging
way

Harmonizing intention with what is true, good and right.

The careful cultivation of experience towards the dharmic geodesic

Turbulence
The disruption of the flow of experience caused by contact with an object

The deviation of experience from a laminar state to disruption caused by a complexed around a frictional
seed of attachment
Uncertainty
The Way of all conditioned experience

The ideological result from not knowing the truth of all things for all times

The essential nature of experiential reality that involves change

Lack of confidence in the correlation of events with meaning and truth

Understanding
The grasping of consciousness of the essential characteristics and extent of experiential objects or events

Insight into the eigenvectors and eigenvalues of a value/meaning matrix

The mental state of comprehension in regards to the meaning of an aspect of experience

The goal of a cognitive endeavor

The sense of fulfillment within the cognition manifold

That which comes to awareness through comprehension and insight

Unifying Theory
A theory that connects the leading hypotheses into an explanatory whole

A conceptualization that is the union of what is accurate from other paradigms, subtracting what is
inaccurate
Value
That which lead to experiential fulfillment

Qualitative characteristics of region of experiential space

That which has the opportunity for weight in experience

That which can curve experiential space
Valueladeness
A measure of quality, inherent or otherwise, believed to be in an experiential object

The conditioned value projected on a mental object (perception or conception)

Experiential association of a mental object with attribute, distinction or similarity

The experiential worth of an object

Vector

A particular Magnitude and Direction

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

The directional connection between awareness and an experiential object

Vices
Traits that tend towards suffering
Virtue
Traits that tend towards fulfillment
Viscosity
The stubbornness of experience to flow

The reluctance of awareness to move out of the moment or past

A measure of the stickiness of experience to flow

The frictional aspects of the flow of experience

Vitality
The sum total of a being's voltage

A measure of the potential to manifest

Total Capacitance and Inductance of a person

Stored Qi

The amount of stored intelligence and will power of a being

Volition
The functions of being involved with controlling change
Will agency and power

The willful manipulation of experience and the objects in experience

The intentional aspects of experience

The harnessing of the momentum of experience into a purposeful change

Voltage
A measure of a experiential tension

The measure of the force of the drive to resolve a experiential tension

Vrtti
The fluctuations of chitta
The tendencies of the mind to be disturbed when attached to an object

Wave
The fluctuation of mind-stuff

The characteristic periodic harmonics around an ideal

The flow characteristics of the surface of experience at the moment being dragged by the past and
propelled into the future

The edge of distinction between now and the next now

Waza
A particular technique

Wellness
The dynamic state of the person, wherein there is harmonious functioning of enough aspects of that
being, enabling that being to enliven the highest Quality feasibly capable
Will
That aspect of out being that invokes control

A particular intent

The act of inducing control

How a who does why

The functions of experience that determine the disciplining of the being

Will Agency
The egoic identity matrix that identifies that frame of reference for initiating action

The who that how's a why

Being

The experiencer who initiates action

Will power
The potential energy of a being

The ability to do work

The ability to manifest

How a who fulfills a why

The capacity available for Induction
Wisdom

The skillful ability to Experience and Express Quality (Value and Meaning)
World
All the real that exists beyond experience

All real regions within the boundary of the form dimension

The physical manifold that contains the manifestations of being

Meta-experience

Proto-experience
Wrong
The direction of the eigenvector of an action potential matrix that is in dissonance with a moral matrix
representing “righteousness” for that act

The negative coordinates of a moral system (polarizing with right) which represents a action negating a
moral standard in some way

Inaccuracy of a statement with a truth matrix

That which we, in our good conscience, hope not to do

Dissonance with a moral standard of right

Yoga
A being established in their fundamental experiential nature
The frame of reference of experience from the perspective of the pure consciousness space

Being in tune with what is

The aligning of one's personal intention of flourishing to include the flourishing of others and the world

In concordance with a harmonious way of being

Coming from a the space of being, value, meaning

Young's Modulus
K=Stress/strain

A measure of the points at which a being will fracture for a given stress

The "nervous breakdown" point of a being

How a person strains under stress

Cultivating Grace

When sorting through life’s great lessons,

We can get stuck from our most graceful way.
Too often we mistake this stuckness,
For where we hope to be.

We struggle for survival,

Motivated by our instinct to survive,
We get stuck surviving,

We struggle for our comfort,

Motivated by our desires,
We get stuck desiring

All paths have glitches,

When walking we will stumble;
To walk well, we must be careful
and watch how we are going.

Each step requires a cultivated grace,

One foot put skillfully in front of another;
Destiny provides us with challenges,
Challenges that could propel us with grace.

To be free from suffering, and all negative emotions,

Also requires skillful dealing with these challenges;
We can wobble out of these glitches,
By cultivating grace as our normal way.
Reflections on the Projections onto the Reflections from the Projections

Arousing deep inner suspicions,

I open my eyes to behold the world.
Does reality conform to my imaginings,
Or does my imagination conform to reality?

This is not the answer I seek, however, in this moment.

I seek the phenomena themselves;
With or without meaning;
With or without hope;
With or without truth.

Curiosity is my impetus to behold;

Beholding, the impetus to behold more;
And here I am, beholding, longing for more;
Yet I see only what I see.

I can project onto the scene,

Certainly the sun does.
I can sense the reflections of the sun,
And call these reflections, my beholding,
And neurologicalize these sensations into my perceptions.

Now my mind wants to project meaning, hope and truth onto my perceptions.
I seek the reality behind my projections onto the reflection.
But I’m afraid, that I am not neurologically wired for knowing the truth behind the form.
I know only the projections onto the reflections from the projections.