Topology of Experience

By Jim Berg


 Topology of Experience

By Jim Berg



The Fundamental Argument


There is Awareness and therefore Existence

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


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


Awareness over time is Experience


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


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


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


The fundamental categories of the subjective dimensions of the person, known as the aggregate fields of experience, are:








Other dimensions of awareness include:



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 characteristics of the awareness of the present moment.


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


Karma is a second derivative of awareness over time and a first derivative of experience over time.  The slope of the tangent to the vector of experience is the vector of the karmic impact.  The Integration of the awareness over time (Experience), from birth to death, is the manifestation of the amount of quality of experience


Experience is both quantitative and qualitative,

ie experience is vectoral (tensoral) with magnitude and direction


The direction of experience is defined by the qualities attached to that which is experienced and the karma (ie learned conditionings) of the person


Mental objects being experienced change the very topology of the experience by the impact of the karma of past experience attached to this object and thus change the vectoral field to attract the object or to repel it or to be indifferent.


Positive Quality experiences lead to more valuable experiences

Negative Quality experiences increases suffering


The person has the opportunity to influence the momentum of past negative karma by willing to increase (or decrease) the quality of the present experience and cultivating positive karma


[{ Impact of Objective Reality} x {Transformations of Being} x {Karma}] x [synchronistic constant]=   Experience and Expression of the Person = Manifestation


Experience is perceived as a flow, caught on the edge of the wave of past karma


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


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.  


Calm reaction and concentration and continual effort tend to keep the experience remain oriented with the now


Ignorance, arrogance, Impulsion, compulsion, inhibition, exhibition ,indulgence and avoidance, illusion and delusion are all based on conditioned attachment or avoidance to some desire (perceived value) that leads the turbulent momentum of future experience towards less quality.


Thus are the seeds of suffering


Thus the opportunity for the path of freedom from suffering


Dharma is the name of the path towards freedom from suffering that a person can make in the now to move in the direction of less suffering.  Dharma is the redirection of the momentum of karma towards maximal freedom from suffering, that is, the greatest experience and expression of quality. 


Each being has an "Integrity Constant" (cf 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.








 Structural Geometry of the Topology of Being


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 that is descriptive and approximate.  Even to say “there is…, therefore….” is too many words.   The statement should be even more like:

Awarenessà Existence

            But a statement is still a statement, a descriptor, an abstraction.  The truth of the statement lies in the experience itself, in the very moment of this subject experiencing.  These words are to communicate the idea.  Basic propositions should especially be careful to not semantically confuse the words for the meaning.  Experience is what simply is.  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.  The direction of awareness is towards a mental object.  A mental object is a region of our experience that has certain qualities.  A mental object is projected through a sensation, a cognition, an intuition, or a volition.  These four realms –sensation, cognition, intuition, volition-- are the fundamental dimensions of our experience.  Intuition 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.  Space is that which has dimension.  The topology of experience is the study of the structures, functions, transformations and representations of mental objects within the dimensions of awareness 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.

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.  A mental object has component quale and qualia, just like a region of physical object is made up of smaller areas.  Mental objects are the phenomena that occur on the manifold of experience.  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 mental objects are appreciated by awareness.

The domain of experience has many nooks and crannies, its space is huge, vast, and seemingly unlimited; yet my experience is confined within this being, here and now. 

The phenomena of my experience is seemingly unique, though shared 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 sensation, cognition, intuition 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 mental 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 mental objects by preconceived notion.  

This preconceived notion is the conditioned (learned) response to a mental object and determines much about our sensations, cognitions, intuitions and volitions.   Our habits, tendencies and traits develop from the momentum of the force of attachment to a mental object and groups of mental objects.  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.  The field of awareness is disturbed and enhanced by the learnings we bring to experience.  The topology of experience is the study of how the field of awareness changes quantitatively and qualitatively over time.

            Many objects come in and out of the field of awareness.  The mental 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. A mental 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 a mental object (or a mental 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-matrixes (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 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 mental 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 sensation, cognition, intuition 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 preferred 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 fulfills 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, conciousness 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 mental 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 mental objects.  The mental 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 is even more dependent on our quality of our awareness as it beholds objects.  Mental 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 spacetime 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 mental 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 karma of the being as they attach to a particular mental object in a particular way.  This vector norm can be the egoic norm, or it could be any norm, say for example “Mormonism”.  The objects on the field of awareness can be related to the conceptual norms of “Mormanism” 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 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 mental 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.  Mental objects occupy not usually a neutral field with awareness, but a field that is qualitatively attractive or repulsive based on the experiential karma. 

The submanifolds of experience are also prone to Riemannian surface projection and vector field tendencies.  Sensations bring 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 submanifold of the submanifold sensation, since they are intrinsic and purely subjective, 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 be a certain way, but the induction required that our field be accommodating to the projection.  An object requires that the awareness field be inducible in a certain way.   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 as 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 subdimensions 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 mental objects on the manifold of experience are based on the clinging on and letting go of awareness as it encounters a mental 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 is always 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 mental 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 matrixes. 

Some attachments to identified egoic value matrixes 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 of the awareness of a mental 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 subregions 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  Riemannian 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, again, represents the path which is upright and valuable for a person.  The path is not one particular path, but vectoral fields 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 mental 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 vectoral norms of the experiential manifold and the particular submanifolds 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 others as what we have come to expect certain reliable characteristics from physical reality.  We gain skill in these projects and can preconsider 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 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 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.  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.

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, perpective 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--unless a person has a vision impairment.  Some visual fields do have apparent gaps.   Their 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 as such since into is interpolated. 

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 submanifold 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 always submanifold specific.  Extrinsic experiential geometry that is the study of submanifold space and the relations of mental objects as they relate to external objects in the physical world.    Intrinsic experiential geometry is the study of submanifold space and  the relations of mental objects as they relate to the experiential world.  Extrinsic experiential geometry often relies on external metrics;  Intrinsic experiential geometry usually relies on internal metrics. 

Intrinsic experiential geometry is not necessarily an affine geometry (only apparently so at times).  Remember that experiential space is creative and thus also relative to the imaginative potential and egoic coordinates of the being.  An affine geometry is a geometry that is invariant under certain conditions and has vectors that relate to each other, but not to an origin on a coordinate system.  Intrinsic experiential geometry is extremely variant, but consistent enough to have reliable properties.  Experience collineates from affine geometries onto the projective planes of other submanifolds of experience.  Experiential manifolds curve based on the “weight” of the object.  That object will cause a change in the geometric space of the manifold as it is held onto.  The karmic inertia of the object will determine the curve of space to resist or augment the change of the object in space.  Again experiential space is more similar to the minkowskian space of general relativity that curves when beholding an object.  Experiential space however is also imaginative, physical space is seemingly not and therefore they have fundamentally different properties. 

Extrinsic experiential geometry can base congruence on the experience of a visual perception correlating with the form.  One can use Euclidean geometry, for example, to solve a problem involving the height of a tree.  The congruence of that height would depend on the actual physical height of the tree.  Few people question their experience of that distance we call the height of the tree, but we do experience it and the experience is different than the actual height.  Visual perspective shows us that an object may appear taller or shorter and closer or farther than they “actually” are.  We have to superimpose a contextual frame onto that perception to understand the height, as well as our learned 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 seems 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 fruitfull 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 submanifold 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 submanifold, 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 where vestibular.  Certainly these sensations where stronger than the available sounds, and sights and textures.  Even as a mature being, vestibular disorders that disorient people, are amongst the most devastating of experiences.  It is intolerable even for a moment.  Intolerable mostly because of the conditioned physiological reaction that we can develop that causes nausea and anxiety.    Great fear is generated from disorientation and great comfort comes from proper orientation.  These axioms have proved themselves many times as we grew.   We can also grow to enjoy disorientation and vestibular upset.  Many of kid has rolled down a hill and stood up and enjoyed the drunken stupor.   So have many a drunk.  Vestibular stimulation is extremely important in experience as can influence such variables as depression, anxiety, and general well-being.  It can also be a useful tool in general intelligence in the world.  Exercises and similar “upright template” experiences can recondition our experience towards experiences that are vestibularly valuable and meaningful in experience and manifestation.  Tai chi, qigong, yoga, pilates, dance, role playing can provide upright templates to realign the karma of the vestibular (and other) conditioning towards a dharmically appropriate vestibular eigenfield.

We have feelings in our body that directly correspond to the proper functioning of that body part.  A malfunction often alerts awareness to the deviation from the comfortable field.  A certain level of malfunction occurs long before awareness bears attention.  The geometry of the proper functioning is experienced as part of the very field of function.  As introduced earlier, every bodily region has an eigenfunction, based on functional eigenvector bases of the body part.  Our internal senses serve as qualitative detectors, sometimes encouraging us merely to turn over in bed.  Weaved into the very field of the experiential space is the sense of uprightness or not.  A herniated lumbar disc would be quick to remind us of that.

            We also have perceptions that we see and hear and touch and smell and taste and orient that are not directly originated from a sensation.  “Not directly” means that we perceive light and sound and touch “things” that are parts of our imaginations, conceptions, dreams or hallucinations.  But we do experience these things.  We see images which have form.  That form changes and morphs into different forms.  So much is possible on the screen of experience beyond the outside world, even beyond physical sensation.  But these images do have form and extension.  The objects have colors, contrasts, hues, textures, and pitch and rhythm.  They can exist within our own unique experience, but completely separate from the boundary that defines external sensation. 

            Does the light of consciousness actually exist as light?  Do photons actually move?  I have no answer.  But I do know that I experience light that does not directly come from the sun, or a star or a light bulb, but one that is a light nonetheless.  The light does have properties and characteristics that seem to grossly reflect memories of physical sensations, but does the light of consciousness actually exist as light, or only apparently so, is a question that longs for an answer.  And what of sound and the rest of the apparent sensations that are not based on external sensation, do they exist?  We might call you dreaming, or schizophrenic, mistaken if you believed in the existence of these physical sensations in our imaginings.  But everyone seems to experience light and sound and many sensations quite beyond the physical world.  The name of the dimension that defines the experience of sensations that are nonphysically 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 Submanifold

The topography of our “astral body” depends on our previous relationships with the spirits and demons that lurk there.  The images on the astral take on characteristics and projected objects 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 witnesses to sensations that are originated from the senses, the subconscious or from 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, our feelings;  part of the astral body is correlated with our memories, beliefs and idealizations;  some are correlated to  our insight, and some to our very experience itself, because 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 submanifolds 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 matrixes 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 submanifold becomes littered with the fields of karmic tendencies based on conditioned experience like the rest of the submanifolds, 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, liked to a climatic astral expression onto the surface of awareness.

Specific feelings are often triggered by environmental stimuli or by bodily sensations.  They can also be triggered by our thoughts and dreams and all those internal concerns that shine forth onto the manifold of awareness.  As we mature we develop astral dimension likings and dislikes.  The astral dimension is clearly polarizes into “I want” and “I don’t” or “I don’t care”.  This becomes the plus and minus directions to the coordinates of the astral dimension.  Desire is the fundamental wanting to experience a particular feeling stimulated from an object on the astral dimension. 

The amount of desire for an object determines the magnitude to which to metric the astral experience.  An object can intensely motivate us to pursue our desire’s fulfillment with it;  or it can deter us, repel our very experience.  Some of these objects are external, some are internal.  These objects represent our needs and values as they relate to our desires, aversions, emotions, feelings, moods, and attitudes.  The astral dimension is metriced by a karmic field that is based on our past astral conditioning.  We judge many objects by our desire for or not for them, and much of our motivation is based on the fulfillment of our desires.  Our desire for an object is woven into our experiential field much like a magnetic filing is into a magnetic field.  When an object or event remains in resonance with an encouraging feeling, our feelings come into resonance surrounding the accommodation of that field.  Desire is the resonance of a mental object with a wanting field.  An object is most often considered within the field of wanting or not.  Sometimes we just ignore the want.

Objects have a gravitational force based on the want of the object.  Experience itself is curved to bring one towards that object.  The gradient of the slope of the astral field surrounding an experience object is proportional to the desire for that object.  Beings that linger more in the astral dimension are focused more on their desires and aversions.  Their problems and creations are more astrally motivated.  The astral dimension represents the field of desires as projected onto experience and determines the extent of the functions, mappings and transformations that determine the metric projected onto our experience. 

Astral “projection” is the geometrical skewing that occurs as we go through our life based on our feelings generated by contact with previous similar objects.  Experiential similarity/difference determines the congruence factor to categorize an object qualitatively.  Even, and especially, our memories are imbued with a remnant of the astral projection.  Memories respond to the contact with a mental object.  The mental object is an attractor or repellor of memories based on discrimination of similarity or difference.  The desire generated for or against the object is based on the attraction for that object based on past astral identification of a similar object/event.  This determines the apparent differential geometry of the surface of the experiential manifold. 

The surface of experience itself is thus apparently curved based on the apparent discrimination and the associated memories.  The memories form a complex around the seed of the focus of attention.  Memories get blurred in with the imagination to influence the skew of the projected field tendency.   Not all memories become fully conscious.  The now object is not beholded as it is, but with the projection of the field tendencies.  Sometimes this projection is accurate and encouraging, sometimes it is delusional and desperate. 

Memories can be mental objects in their own right when they are attented 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 our “mother” are also reverberated onto the present consideration of our Mother.  These feelings are commonly projected onto our internal representation of our “mother” and our behavioral expression towards our Mother.  The feelings are not isolated memories that impact the present (although they can be), but a field of qualitative association with “mother” that is symbolized into the impact of the beholding tendencies.  We can behold our Mother from this way or that, and can feel many ways about her.  These regards are the karmic fields that associate a tendency to a present moment.  Each object is beholded in context of perceptual fields associated with the object currently, as well as the memories  and past feelings etc projected onto the now.   The “gist” of the memories are absorbed into the experience itself. 

If a person tends to experience skewed mostly through astral attachments, the memories seeded by the object, complex around the associated feelings attached to the object.  Strongly skewed projections tend to disrupt experience on the other dimensions.  Conceptual logic, for example, can be strongly skewed by astral projection.  Reason is only reasonable, it seems, if we feel a certain way.  Even physical objects can be skewed by our feelings, like diamonds that become valuable for their astral attachment.  Other feelings can be skewed and our insight and action can be deluded by our desires that we tend towards.  We will further discuss the categories, representations and transformations of our feelings in the functional analysis section.


Topology of the Conceptualization Dimension

A concept is a fundamental ideological unit of meaning as a mental object is 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.  Faith in a belief determines the strength of the karmic attachment.  This faith 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 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 perceived by its symbolic representation.  A concept has a title that reflects its principle basis, for example, “mathematics” or “my left elbow pain”, or “this pill will work”.   The truth of the concept is often based on future beholding of outcome—whether the problem was solved, or the event came true.   The tentative new conceptual formation is the new basis for truth.  Truth, however, is not the only criteria for a concept.

The value of a concept is often more important than the truth of that concept.  Concepts have utility because the transformations of the functions of those concepts—reasons and rationalization—can solve problems through abstraction amongst quite a few other things.  Thinking and problem solving represent the cognitive functions of the conceptual dimensions.  We will explore that in the functional analysis section on the relationships, transformations and representations of concepts.



Topology of the Volitional Dimension

Experience enjoys the inevitability of choice.   Our choices may not be fully free and creative, that is, it may have some other determinations.  Yet we do experience a sense of freedom and we do discriminate and choose amongst our given choices.  We might not be able to say these choices out load, but we do to ourselves.  Even on a preverbal level, 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 mental 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 submanifold 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 rightly conceived;  where an action is well intended.  Skill in these moral senses 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 submanifold.


Topology of the Conscious Dimension

This is actually the same as the experiential manifold except 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 submanifolds of experience with its objects and their transformations.  Awareness is the beholding of the sensations and desires, of conceptions and beliefs, of evaluations and intentions.  Awareness is the glue that hold the submanifolds 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 willingness to behold as such and they distort our deepest sense of true understanding and quality of our direct insight.  The other submanifolds of experience have objects, but the conscious dimension is purely subjective in its nature, with projections of the objects from other submanifolds, but no objects otherwise.  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 surface.  The tendencies of awareness as it contacts the other submanifolds 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 submanifolds and their projections, many find their seed from a more general skew of consciousness.  The awareness itself, seems in some people (if not all of us) to be skewed towards a fundamental sense of misidentity, ignorance, stupidity and foolishness.  This then codevelops 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 submanifold’s karmc field tendencies overtoned disturbances and karmic metric projections.   

The karma of the awareness field takes on the metric of the submanifold most attached to, thus the conscious dimension takes on the projected characteristics identifications of the precious egoic qualitative matrices of that orientation.  The frame of reference of the subject is thus oriented with the egoic eigenvectors settting 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 mental 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 submanifolds 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 submanifolds is most often described as unrepresentable 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 suggect 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 preferred 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 their 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 that 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 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 an 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 mental 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 subjectivity.  The egoic matrices are those pre-blessed value and meaning matrices that a being chooses and refer to as they evaluate a mental 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 metric 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 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.  The are representating 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 submanifolds 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 matrixes 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 submanifolds 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 mental objects occurred on these submanifolds and still had 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 submanifold of experience.  There are “mystical” realms on all the subdimensions that manifest as the contact with the most dharmically (not karmically) valuable regions of each dimension. 


The Functional Analysis of the Topology of Experience

            Mental objects and events transform.  Functional analysis is the study of these transformations.  The transformation of mental objects is based on the nature of the objects and the awareness that beholds them.  Mental 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 submanifolds.   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 mental 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 submanifold they primarily seem to eminate from.  Before we focus on these submanifold 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 submanifolds 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 Schema:  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 submanifolds 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 mental 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 mental 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 submanifolds.  The essential experiential ways of being, beholding and becoming illuminate the mental 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 mental 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 submanifolds,  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.  A transformative quale or qualia is called a schema. 

Perceptual Schema

Objects are presented to our awareness somewhat already functionally clustered by the transformations and projections of the other submanifolds 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 mental formations.  This process describes the attachment process of awareness to the apparent realms as contact is made with an object. 

This attachment happens as a result of conditioned experience and the conscious blessing of this contact.  We accept the apparentness of mental 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 mental objects themselves.  Externally originated mental 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 perceptions fortunately most often have 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 sensory 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 experientially 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 substantial 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 mental 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 visual 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 capacity to perceive objects as they are in the context of their neighborhoods. 

Every perceptual matrix has a temporal component.  Some temporalizations are the presented memories associated with the history of similar objects and then 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 almost immediately, or at least very quickly, 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 the immediate 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 and thus perceived 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.  

Another perceptual function is to identify the spatial relationships of the object in the context of its regions and neighborhoods.  Each perceptual quale 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 and spatial contexts that we have been describing.  This identification of object boundary and the contextualization of perceptions within a projected temporal-spatial metric occurs 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 they can be.

Functions can occur semi-automatically like breathing.  We can take a breath and breathe in a certain way, and we breathe 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 gain skill in our attachment of perceptual metrics onto our experience.   These associated perceptual  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 convention 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. 


Functional Analysis and Synthesis on the Topology of Experience


Spatial and Topological Aspects

Shape and Feature Aspects

Identification, Classification and Relation Aspects

Operational and Transformational Aspects

Karmic Aspects


Spatial and Topological Aspects

                Extension:  the Dimensions of each Submanifold

                Orientation , Location , Proximity and Placement 

                Temporal Context and Sense of Urgency

                Mereotopological context

                                Regional context


                                Gestalt context

                Boundaries and Containment, Connections, and Barriers

                Continuity and Discreteness as Functions

                Perspective and Aesthetic functions


Shape and Attribute Aspects

                Relative Size

                Pleasurable Painful

                Image and tactile form=Shape = Boundary Characteristics


                Sharpness and Fuzziness

                Brightness and Contrast

                Opacity, Translucency, Refraction, Reflection, Sheen, and Luminosity

                Color, Hue Saturation

                Pattern Schema




                Mass and density


                Pressure and Vibration

                Vestibular Orientation and Direction




Material Characteristics and Type

Fullness, Emptiness, Completeness

Intrinsic and Extrinsic Characteristics

State of Object


Identification, Classification and Relation Aspects

                Expectation Context

                Recognition of Typicality

                Class relationship

Prototypicality of Group Inclusion

                                Association of Similarity

                                Association of Differentiation

                                Association of Speciation

                                Association of Generalization 

Fuzziness and Certainty of Inclusivity and Exclusivity

                                Conditions of Equivalence and Congruence

Criterion of Group Inclusion and Exclusion


                Integration, Coherency and Egoic Schema

                                Preference Matrices

                                Preference Schema

                                Criterion of Selectivity

                                Moral standards      


Operational and Transformational Aspects

                Perceptual Operations

                                Functions of each Sense

Sequential Relations

                                                Intrinsic Schema

                                                Extrinsic Schema

                                Source-Path-Goal Schema

                                Dynamics Schema

                                Form Change of Characteristics

                                Formation of Image Representation and Sentiment

                                Physical Operations:  Contact with the World

                                Etheric Operations: Contact with the Physical Body

                                Astral Operations: Contact with the Screen of Consciousness

                                Feelings as transformations of Contact to a Tension Representation

                                                Tension of desire/needs for mental object – degree of  wanting or not

                                                Apparent Needs and their Transformations:  Attractors and Repellors


                Conceptual Operations            

                                Representational Aspects

                                                Memory of Symbolic Representation

                                                Name = Linguistic Symbol

                                                Mapping of Relation, Meaning and Value

                                                Metaphorical Relations and Semantic Schemas

                                Logic Schema

                                                Synthetic Logic

                                                Analytic Logic

                                                Illogic Logic  (Degree of Logicality vs Fallacy)       

                                Meaning and Value Schema

Dependency and Independency

                                Ideas and their Transformations

                                Formation of Beliefs

                                Problem Solving


Volitional Operations              

                Reflexes and Habits and  Impulsions

                Dispositions, Reactions and Compulsions

                Intentional Operations and Traits

                Buddhic Operations


Discrimination and Evaluation

Insight to Meaning

Insight to Value

Insight to Implication

Principled Disciple

                Behavioral Operations

                Way of Doing

                Skillful Experience and Expression


Experiential Operations

                Sorting for Coherency



                Intelligence and Willingness:  Capacity and Inducibility


                Integration and Synthesis

                Ontologic, Epistemic and Moral Moving Forwardness


Karmic Aspects

                Egoic Projections, Metricizing and Congruency

                Illusion and Projection

Sentiments and Glamour

                Beliefs and delusions

                Intentions and Ill-will

                Encouragement and Destructiveness

                Grace or Suffering

                Feedback onto the next moment of perceived similarity and the brewing of future Karma

                Conformational Mapping, Metrics and Vectoral Field Dynamics

                Themes and Themata in Personality

                Learning Styles and Skills

                Meeting Needs and Surviving

                Fulfilling Desires and Convenience

                Coping Stategies

                Useful Behavior:  Utility, fun, sport, adventure, art, expression

                Transformations from Drugs and Mystical Experiences




Dynamics on the Path of Experience:  Their Relation and Effects


Frames of Reference and Manifold Dynamics

Current, Qi, and Awareness

Like q and a unit of Current, Awareness makes up Experience


Force, Voltage, Pressure and Vitality

Mechanical aspects of Experience


Fluid Aspects of Experience


Stoke's Theorem

Electromagnetic Aspects of Experience

Power as Manifestation

Dharma, Karma and the Moral Compass

Dot Products and Cross Products

Differentiation, Intregals, Moments and Lifetimes

First and Second Differentials of Awareness over Time

Dampening and Reinforcing

Surfing the Wave

Experiential Resistance, Conductivity, Permeablity, Capacitance and Inductance

Impedance, Reactance, Resonance, Oscillation, Tuning and Filtering

Values, Hopes, Integrity, The Q-factor and Symphony of Values

Eigenvectors, Eigenvalues, and Dharma

Tonal, Ray, and Wave Characteristics of Experience

Attractors, Repellors and Field Influences

Stress, Strain and Young's Modulus of Being

Dynamic Systems, Stability and Instability

Signal Conditioning, Feedback Control and Skill

Qualitative Analysis of Behavior as Creative Expression of Experience

Synchronicity, Chaos, and Stochastic Processes of Being






Deviations from Qualitative Experience:  The Styles of Suffering


Differential Geometry Of Experience:  Gradient, Deviation, and Curl

Complex Analysis of Being:  the Imaginary Dimension(s)

Attachment and Grasping Problems

Neurosis, Psychosis and Eccentricity

Phenomenological Disruption of Experience

Amplitude Disorders

Directional Disorders

Qualitative Disorders

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

Functional Analysis of the Defense Mechanisms and Coping Styles

Physical Influences on Experiential Suffering

Constitutional, Temperamental and Dispositional Disharmonies

Perceptual Distortions and Diseases

Mapping and Representation Disorders

Problems from Attention Disturbance

Etheric Disruptions

Emotional Glamours, Mood Disorders and Feeling Bad

Ideological Delusions, Thought Disorders, and Ignorance

Impulsive, Compulsive and Intentional Causes of Perturbation

Consciousness, Maya and Poor Insight

Tuning and Filtering Problems

Naming, Calculating and Symbolic relation Disorders

Habits, Traits, and Ways that Invoke Turbulence

Egoic Pain, Self-Esteem Issues, and Identity Disorders

Behaviors that Hurt, Disrupt and Breeds Negative Karma

Motivational Disorders

Painful Personality Styles

Poor Integration of Experience Problems

Stubborness, Fixation, Stupidity and Foolishness

Not Now Disorders:  Problems Stuck in the Past or Apprehensive of the Future

Cultural Norms, Curls and Deviations

Developmental and Maturation Influences on Value Experience and Expression

Cooperation Disorders

Samsara and unhappiness




Mastering of Being: Cultivating Experience into Wisdom


Being Well

Making the best of the cards we're dealt with

Discipline Styles and Choosing an Encouraging Way

Building a Strong and Flexible Will

Talents, Techniques, Skills, Tactics and Strategies

Healthy Moral Styles

Excellent Behavior and Getting Along Well

Self-Actualization, Individuation, and Skillful Ways

Harm Avoidance and Tolerating Negative Vibes

Creating Quality BY Principled Discipline

Cultivating Peak Experiences

Following the Tao, Dharma and the Graceful Wa


Heaven Here in our Mind

Enlightenment, Nirvana, Satori, Samadhi, and Happiness

Calm-abiding, Clear and Strong, yet Yielding

Feeling Really Good

Being in Great Moods

Understanding and Meaning

Healthy Attitudes and Beliefs

Virtue Traits and Developing Good Habits

Fostering Healthy Development

Advantages of a Loving Intention

Masterful Personality Styles

Wisdom and Mastery of Being

Transcendence and Immanence of Experience




Implications of this Paradigm


Relief Suffering and Become Better

Clinical Application

Insight into the Way of Cultivation is Universally Applicable

Telepathy, Empathy, Sympathy and Compassion

Learning:  Tai Chi as an Example of a Template of Excellence

Skillfully Utilizing the Moral Compass

Artificial Intelligence and Robotic Topologies of Experience

Unified Theory of Consciousness




Glossary for Topology of Experience



To gain intelligence by yielding to a dominant force


Taking on knowledge that carries a burden


Tolerating a stronger force in order to gain its advantage


 A change in momentum that takes on the primary characteristics of the impinging force




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


The characteristics of manifestation


That which moves



The study of Beauty


The study of the way of excellence


Skill in the ability to appreciate the qualities of form and its relationships



A region of topological space


A part of an interdependent matrix


That which has form and attribute


Something that occupies space--

That which has dimension


A piece of form--ie a phenomenon part of a multidimensional matrix of change elements



A measure of the magnitude of an event


The strength of a wave


The measure of fullness of a force


The absolute value of the measure of the displacement of a being from their equilibrium



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


Logical investigation into meaning and value


The differentiation of a smooth manifold



The fundamental tension existing in a experience


Anxiety of being


The background noise of experience


The value matrixes of insecurities resonating into present experience


The fundamental disruption of experience from existential insecurities


The suffering tied in with the fabric of existence



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 consciousness learns to do


That which is gained from experience


Deriving knowledge from past experience



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


The sympathetic attunement with the Quality of a mental event



That which is dharmic


A priori

That which is an innate characteristic of consciousness



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



A study of the structural forms of being--their relations and aestheic expressions



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



The hope of a who to fulfill a why


The commitment to succeed in an endeavor


The path of Commitment


The early stages of discipline involved more with commitment and study, later with practice



The willingness of a being to gain meaning or value


The addition of one value /meaning matrix into another


Taking in


To make similar



The experiential connection that occurs between value matrices


The matrix itself


A connection of similarity or difference between regions on a manifold


The conditions of connection


A signal pattern of calling experience to name a mental event


Conceptual addition


The conceptual network


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



The attempted connection of a moment of experience to someplace other that the here and now


The association that a mental objects makes with a category


The cause of suffering


The holding onto a mental object to the point of danger


The process that creates karma



The focus of consciousness onto a particular region of experience


The disciplining of the mind


Holding the mind on an object



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


The projection onto an experience of prejudged determinations


A preconceived notion regarding a potential instance


Readiness of a being to respond with a belief




That to which our attention tends to move towards


A mental object that has a force of attraction


That which curves the mental space towards itself




The here-now moment of attention




The study of quality


The grasping of the characteristic difference and similarity of one form with another



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



That which breeds suffering


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


The opposite of a moral ideal


That which we seek to avoid


Non-Existence, Ignorance and Suffering




The physical expression of a being


Manifestation of the person in time and physical space


Characteristic transformation of a mental object




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 meaning matrix endorsed by the identity matrix


A region of ideological space


The correlation of an experience with a conceptual matrix


A neighborhood of similar ideas


A measure of the attachment of a being to connect a 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 form into consciousness


How does experience arise from the body


How does the body arise from experience


Where is experience in the body




The Edge of the Surface of Experience




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



That aspect of our experience that discriminates the value and meaning of experiential events


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


That which knows the difference


Yea or nay



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



The ability to be manifest quality (value and meaning)


The measure of Intelligence

intelligence stored for a given perceived need or goal attached to a mental complex (value matrix)


The measure of a potency of value matrix (the set of qualities of a  mental object or complex of mental objects) to move experience



The manifestation potential of a given event is equal to the work done to build that karma






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



The name of a value matrix that clarifies a objects relation of similarities and differences with other value matrixes


Name of a set of specific differientiations



The multidimensional multi-linear forces that influence the movement of a mental object



A measure of the probability that an event will occur


That aspect of existence that keeps things interesting


A measure of randomness of an event



Essential characteristic of being that causes differentiation



A dynamical system, like being, that is extremely sensitive to our initial conditions of our genes, families and opportunities



The screen of awareness


That which the knower is aware



The ability to hear without using one's ears



The ability to see without using one's physical eyes




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


A group of objects that share a similar characteristic


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




The amount of attachment a being has for a mental object/event


The ability of a mental object to curve the spacetime screen or awareness


The frictional seed of turbulence in experience




The functions of experience involved with the relating of one experience to another


Cognitive Dimension

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


The manifold of perceptions and their relationships


The processes involved in perception and conception







The commutative property hold imaginary dimension  of experience but not the real.


The order of events have different meaning and value than a different order


Complex Analysis

The study of the interaction of the real and the imaginary


The study of the warping of truth and value


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


Cognitive Dimension

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


The manifold of perceptions and their relationships


The processes involved in perception and conception






Complex Manifolds

The surface of those dimensions such that every neighborhood is in the imaginary realm


Fantasy, dream state or deep sleep


The dimensions orthogonal to moving forward



The urge to do something in a certain way


Impulsion comes from the biology, compulsion comes from the mind


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



The sustaining of the focus of attention over time


The holding the mindstuff still for more that a moment



An ideological unit of meaning


Meaning matrix:  A value matrix on the ideological dimension, ie, a concept


The mapping of a meaning onto a word


The abstraction of a meaning into a mental symbol


The name of an eigenvector qualities of an mental object or set of objects or events


A region of mental space centered around a meaning


Conceptual Analysis

The differentiation of  meaning matrixes


The Jacobian of Meaning


The purposeful relating of concepts into their characteristic magnitudes and directions


The relating of the vectoral components of a concept to its discriminations



Conceptualization of a focus of attention


The directing of the will to a point of meaning or value


Linguistic symbol for a mental object requiring attention


Conceptualization for that which could cause suffering



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


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 mapping of the form of a mental object from one dimension of experience onto the equivalent space on another dimension


Correlation of a mental object with a similar value matrix



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


The nature of all knowledge based on words


The use of words to explain reasons



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 similarity


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



Being, here, now


Experiencing the impressions of exterior forces




That which determines the direction of experience


The tool of any aspirant


The tool of the will to manifest its intention


How skill is gained


How we manifest


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


That which manipulates inputs into a desired output


The way in which we direct any aspect of our being



The willingness of a being to seek resonance with another being


The coordination of wills in alignment with a specific goal



Points of contact and extension of manifolds


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


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


The degrees of freedom differentiating aspects of experience from others


The metrics imposed on the surfaces of experiences


The metric defining a space and the relationship with other spaces




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




The manifestation of quality or meaning


To bring meaning or value (Quality) into existence



The set of beliefs that form a unifying conceptual intention


A conceptualization of the unifying theme of a being's belief matrices


The ideas representing the way of a person



The disciplined effort to manifest a principle


The being's skill of flourishing


The continual reorientation towards the wisdom path


The reconditioning to nonconditioning


The path of wisdom




The rotation into the imaginary dimension of the curve of experience



A measure of the flow of Experience


Awareness over time


The flow of our aware over time



The implicating from a concept matrix its component


Taking implication from a concept


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


An inference that has a magnitude less that its premises


Defense Mechanisms

Patterns of responding with stress


Ways of coping with impingement


The particular styles of reflexively responding to qualitative cues



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


The assignment of a linguistic symbol to a meaning


Degrees of Freedom

The level to which a being is free to manifest


A measure of a being's eigenvalue manifestation of ones eigenvector


The reciprocal to the degree of suppression (i.e. repressions, repulsions, inhibitions, impulsions or compulsions)



An mental object believed to be real, but is not


An erroneous belief that is believed



The instantaneous rate of change


The slope of the tangent to the curve of experience


Understanding the magnitude and direction of an infinitesimal at a moment



The tension felt by a being to fulfill a need


Voltage on the feeling dimension


The drive towards fulfillment


The experiential longing for a potential experience


The urge to feel a certain way



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


The end stage of suffering in life


The emotional state of deficient hope



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


A measure of the extension of a discrimination

(a discrimination is the map of the relationship of two vectors)



A map of the path of a being


A map of being over time


The process of coming into being and becoming


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 change


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


Study of the twists and turns of the manifolds of experience



The boundary of the region of experience that defines its 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



Dimensional Analysis

Determining of the characteristics of extension


Study of the characteristics of the spaces that extend through experience




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 line along which a force travels


The qualitative goals of our will


The way to which the motivation strives


The way to which we go


That way


The quality of an event




The line of thought


The inclination to become



The acts of gaining skill towards a principle goal


How a who fulfills a why


The training of being to become better


Controlling being


Skillfully surfing the wave of experience



The recognition that a mental object is different from another mental object in defining way


The sorting of experience into categories based upon their differences


The metal act of recognizing, "not this"


The separation of the true from the not true and the suffering attractors from the blessings



A process that occurs in a being that lends to discomfort, dysfunction or death


The processes that promote path of suffering



Emotional tendencies of a being


The tendency to hold a belief


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


Emotional reactivity of a being


The emotional climate of a being


Temperament of the emotions


Average eigenvector of the mood matrixes over time


The average of the qualitative tendencies of a being



The perturbation caused into the field of experience


To impede a process


To upset the equilibrium of a system



A measure of the discrepancy of experiential truth with reality



A style of applying a strategy to manifest a principle to ones being


The way of a manifesting principle in ones life


A principlized Jutsu



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 the necessity


The sets of beliefs of a person



The experience that occurs during sleep



That which propels being towards a particular resolution of experiential tension


Dynamic Processes

The study of systems that change and their forces


Forces that cause change



The dimensional changes that occur as a result of a set of preceding causes



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


The sense of identity of a particular being


Ego Functions


Those transformations and representations that are centered from the reference frame of identity



The extent of one's qualitative expression


The dharmic manifold



A measure of the intensity by which a person pursues their dharma




The characteristic way of a person


The direction of the excellence of personality


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



A measure of a person's resiliency given a deformation


The willingness of a being to return to its equilibrium given a disturbance


Opposite of stiffness of an object, ie stubborness



Tuning in with the feelings of another being


Resonanting with another being's feelings, by choosing their frame of reference as the resonant field



The act of motivating a being towards forward


The motivation to fulfill a hope


Helping life flourish


Urging a being towards fulfillment



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 goal of consciousness



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


The space that contains the being


Influences of the space containing the being


The field influences from outside of ones being by neighborhood regions




The study of how it is that we come to know


A mapping of the system of functions of coming to know in the ideological dimension



That which connects two manifolds


The mapping of one domain onto another


The relating of the essential similarities of objects


Identifying a logical relation of sameness of objects


Those which are the same


Categories of sameness


Differing perspectives of the same thing



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



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



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


Euclidean Geometry

A geometry of 3-d that postulates amongst other fundamental axioms, parallel lines never meet



The comparison of value matrixes


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


A measurement of the amount of Quality



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




Awareness over Time



That which is intentional manifested by a being


The dimensional effect of a being's will



The outward focused awareness towards the aspects of awareness external to oneself



A measure of conviction for given a degree of uncertainty


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



A belief that is based on misconception


A non-logical reasoning transformation


Name of the complex buddhic dimension oriented towards falsity


The nontruthful aspects of a concept


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


Mistaken Belief



The experience of extreme concern for the immediate safety of ones being


Concern about future event that might violate ones safety



The conscious appreciation of contact with the physical dimension


The edge of experiential reality with physical reality


The experience of a bodily state


An experiential state that arises from the contact with a perception


A want, don't wan't, don't care and quale


A qualitative distinction that arises in experience


Recognition of the contact with the texture of experience





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



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


The rejection or allowance of information


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 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



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



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




That which moves and determines the dimensional change of a mental object



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


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 valences, but still has dimension


Frame of Reference



The center point from which the identity matrix is considered


The point from which the vectors of experience are 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)



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


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



The measure of a the range of a quality with its polar opposite


The measure of repeating of a particular change per unit time


What consciousness tunes in to


The rapidity of the fluctuation of mindstuff


How fast someone changes their mind




The force that impedes consciousness from manifesting


The unwillingness to flow



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



That which a being experiences as pleasurable


The goal of recreation


The intrinsic enjoyment of experience



That which relates an input to an output


How a who does why


A mapping or transformation of a mental object


A rule of transformation


The how of doing something


The processes of being


The direction of the purposeful movements


The study of the sequence of changes that occur within being


The goal oriented transformations of being



Functional Analysis

The study of the processes that a being uses to become


The study of the transformations of Experience


Functional Cluster

The considerations of separate qualitative points (Hausdorf)to lie within a similar region


The willingness of quale to form qualia

And the willingness of qualia to form a complex

Complexes form Karmic themes


The apparent meaning or value of points considered as a whole


Qualitative similarity


The ability of consciousness to see meaning and value from a set of separate points



A model of being that explains the characteristic properties and transformations of experience


Fundamental Group

A functional clustering of objects that determine the characteristic ways of being of those objects


The mental 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 matrixes



The experiential processes that relate associative regions of experiential space with the overall intention of the person



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



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 end of a vector



A Space of complete reality, value and meaning


The essential who, how and why of all that is


The essence of all beings


The motivating force of all Being


The being who directed the vector fields of experience


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 laws of being



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


The Quality matrixes that include all value matrixes


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



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


The uprighting nature of being


The best way


That which brings about alignment with truth, meaning and value


The synchronicity with a valuable way




The slope of Experience


Tangent to the curve of experience at a particular point



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 flavor of emotional pain that is related to loosing a object dear to the being



The feeling of remorse after having done/thought something that one believes they should not have done/thought



Characteristic responses to impinging stimuli onto consciousness



The infliction of some form of suffering


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


Intentional qualitative impedance


The act of hurting a sentient creature


Harmonic Oscillation

Equilibrium point:  The fundamental resting point of conscioussness


    -the place of least disturbance


    -manifold specific


Eigenvector of value matrix of mental object


The tendency of a being to be in equilibrium


A measure of the fluctuations of mindstuff


The restoring force of a being to return to equilibrium



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 adding of intention



Activity of a being in resonance with the dharmic frequency


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



A measurement of the overall qualitative states of a being



A space of complete fulfillment


A psychological place of no-suffering




That which needs to more


A space of existence where a consciousness mythically goes after death



The only real space of 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



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



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



A statement put forward to explain the why behind a series of events


A reasonable explanation for a phenomenon


Identification Process


The experiential function that directs attention from a particular mental object to the matrix of identity



The frame of reference in experience reflected on experience itself


The essential qualifications of experience


Identity Element

The element of being that appears to remain unchanged


A mental object that defines the reference class for similar objects


The association of similarity of an object within a 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


Really--identification matrix:  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 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


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



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



Lack of knowledge


The state of not knowing


Not knowing better


The state of being before experience



A perception that is believed to be real but is not



The form of a mental object


The experiential appreciation of a object of perception


The mental space of functional clustering of a experiential object


A region of experience that defines a form


An eigenspace



The essential nature of being


The reality of the existence of being


The inherent quality of that which is


The fundamental nature of being



The resistant and reactive forces of our being that hinder the qualitative experience and manifestation



The imprint onto consciousness that occurs as a result of a perception


The seeds of samskaras


The reaction of consciousness when contacting a form


The result of contact


Immediate repercussion of contact



That which is driven


The nonconscious tendencies that motivate a being



The dimension of no change


The null set


Experience without fluctuation of mindstuff


That which does not change





The non-clinging onto a mental object during the flow of experience




The logical correlation of a set of conceptual premises to a conceptual conclusion


A vectoral field energy that resonates into value/meaning correlation an experience


That which allows learning to occur


Bringing into awareness of a quality



The tendency of an object in motion to keep its characteristics



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



The way by which a being comes to know


Bringing value or meaning into the light of awareness


The experiential process that determines right from wrong, good from bad, true from false


The bringing into awareness



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 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 process of finding the integral


The bringing together of parts of experience into a strategic whole


Tying value and meaning matrixes together in valuable and meaningful ways



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


Discipline according to 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 with their dharma




Measure of the potential for a Being to Experience and Express Quality


A measure of potential value and meaning (Qualia)


The capacity to cultivate experience into wisdom




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 creates a change of experiential inertia


The hope of disciplined manifestation


A who moving a how towards a why



The inward oriented vision of awareness to the personal aspects of being



The awareness of non-willed insight into the connection that occurs between events



The Skillful application of techniques and techniques of a particular style


A style of techniques and tactics



The impact of the past experiences onto the present moment


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


Knower of the Field



That which knows


The soul


The subject of being


The Who that does what for why




A mental object imbued with the characteristics of value and meaning



The processes involved in experience to come into meaning and value


The conditioning of experience


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 knowledge



A ideological principle proposed to lead consciousness towards understanding



A property that changes an event by scale, but not direction


Directly proportionate


The willingness of a being to go forward


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



Intentional movement of mental objects and their characteristics into a different experiential space




Rules of relationship


The properties of addition, subtraction, multiplication, and division of concepts (conceptual matrixes}


The mathematics of conceptual relationship


A characteristic method of investigating conceptual relationship


How a being moves towards understanding


The bringing of multiple meanings into correlations


The accurate way to truth



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



The mental functions of processing and attending to perceptual impressions


The storage of impressions



The region within the boundary of the manifold of the expression of a being


A particular expression of a person



The projecting of one function or event from one dimension to another


Conceptually relating different value and meaning matrixes


Gaining insight into the features of a space


Equating the dimensional perception of an event


A mathematical function



The substance of a mental object


A measure of the scalar characteristics of the inertia of a mental object



Success in manifesting wisdom in a particular pursuit


The ability to accomplish projects excellently


Quality in becoming


Excellent skill in manifesting


The dynamical process of being able to do well


The success of who how and why



The substance of Experience


The qualities and quantities of that which has mass or texture in our experience



That which ties the aggregates together


The relationships of the functional clustering of qualities to each other


A map of the connections of experience


The mappings of the qualitative vector and tensor spaces of experience


The connections




A state of fruition of a being


Development into a state where the stystems of proper development


The ripeness of being



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 negativites



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 correlation of an event with a particular value matrix


The projections onto the cognitive manifold, the values of an event


The ideological comprehension of the essential value characteristics of a mental object (event)


The resonance of experience with truth


The value matrix of a object, complex of objects or events projected into the cognitive dimension


The linguistic assignment of a word to the value matrix of an event



The study of the forces that instigate change on the experiential dimensions


The properties of mental objects and their displacements



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


That which occupies our awareness


A discrete  piece of experience



The relating of smaller regions of experience with the personality



The study of the fundamental experiential forces principlizing a being



The measurement used to define the relationship of change of an object within an experiential frame of reference



A hypothetical abstraction that is used to relay the fundamental structure, characteristics, functions and transformations of a event, process or system


A mapping of a system into a neighborhood of concepts



The tendency of a experience to perpetuate a characteristic form


A measure of the karmic characteristics of experience


A measure of tendency of a mental object to impress itself into the next moment



The perception of an experience of the past


A type of thought that has similar structural and functional characteristics of a past event


Stored knowledge


That which can be remembered


The faculty that stores and retrieves impressions of past experiences



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 qualitative tone of the emotional climate


A state of being with a emotional filter


A description of the overwhelming emotional tone


The eigenvector of the current emotional matrix


A feeling that is projected onto the other manifolds of experience





The disciplines adhered to cultivate the highest quality of life feasible capable



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 ontoeach other


The linear or non-linear transformation of a quality matrix



The effort involved with manfestation


The force to become


The force effected by intention and effort


A measure of the forces characterizing manifestation



A meaning matrix that correlates those aspects of experience which are profound, valuable, and  fulfilling.


The tuning in with satchidananda


Being with the experience of being



The assignment of a linguistic signal to a meaning or value matrix


A linguistic signal


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


Representing the correlation of meaning


The equivalence of a word with a meaning




Goals of the urges of experience


Object of focus that resolves the particular region of experiential tension



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



A pattern of being that tends to suffer substantially because of that being's choices


Suffering induced by karma


A pattern of mental disturbance


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



A measure of the hindrances to perception


Unwanted signal characteristics of misconception


Regions, filters and distortions of experience that hinder understanding


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



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



A function that assigns a positive length or extent to vectors in a vector space


The perceived eigenvector of the moral standards of a group in the region of a being


Normed Vector

A curvature of experiential space that induces a vectoral field to be evaluated by a particular moral matrix


An Experiential space that is evaluated by a preset standard


A comparison of resonant space


"Drugs" can be evaluated in a beings life in light of a normed vector space (matrix) of "Mormanism"


A convention applied to a matrix



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 effects of being


That which we are aware


That which has dimension


That which is beyond one's being



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 focus




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



The fluctuation of mindstuff


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



That which feels less than pleasureable to a person


Discomforting experience arising from sensual contact



A model of explanation that ties leading theories together in a more explanatory way


A explanatory concept matrix that ties other explanatory complex matrixes together to explain things more completely


The normed vector 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 fruit of good karma



The recognition of a sensation into functional clusters of qualities



The patterns of change


Tendency to tune by understanding opposing concepts


The measure of a characteristic pattern to reoccur


The measure of a cycle



The willingness to assimilate knowledge or meaning


The willingness to be induced into an expereince


A measure of the openness to accepting an idea/value




The region within the boundary (area) of the experience and expression of a being as Experienced through time



The set of Qualities that a being projects onto the world in regards to their own being


The image of one's identity matrix projected outwards


The image of how one would prefer to be


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 complex or negative dimensions


Tensor analysis of trait matrices showing the direction of being characteristically complex or negative


Themes of manifesting that propagate suffering



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 blissful field


Those characteristics of deviating from a characteristic way




The study of the ontology of perceptual contents


The study of the relationships of the objects of experience


Study of the substances of experience and their transformations



The cultivation of those skills involved with becoming wise


The pursuit of the experience and expression of meaning and value (Quality)



The study of the principlizing forces of physical reality



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 goal of sensory stimulation




A particular region of experience



That which is true, good, and right


Experience that is moving towards fulfillment


The dharmic (eigenvector of excellence) direction



Axiom applied to a specific field of knowledge




A measure of the ability to manifest


Intension x effort


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



Describing the behavior of future events



The tension that a being feels on a particular region of the manifolds of experience



The why a who fulfills a how


The vectoral direction of a 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



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 relationship of form, sensation, discrimination, volition, consciousness



Value matrix of Value Matrixes


The  set of all Value Sets


That which is important



The study of Experience


The topology of the experiential manifolds


The study of that which moves and determines the dimensional existence of a being


The study of awareness transforming over time



The mistaking the imaginary as real


A pattern of experience that remains in the negative


Experience that is immersed in untruth, non-real or harm


Delusional thinking styles


The belief that something is, when it is not



The principled intension 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 an manifestation



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 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



A specific value characteristic of a mental 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



A group of specific value characteristics of a mental object


Groups 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


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



That which has meaning and value


That which is distinguishable into its subject, meaning and value


The distinctions and similarities of experiences


The way to excellence


That which leads to fulfillment


A measure of the amount of truth, meaning and utility of an object or event


The essential characteristics


The amount of rightness and goodness of a mental object


The experience of insight into a way of betterment


The way which minimizes suffering



The most essential qualities of substance



That which lacks purpose or coherency


The lack of cause, final good, order, pattern or predictability



A characteristic property of frequency of manifestion of a being


The vector of a being's dharma on each dimension


A description of the direction of a force field as applied to a experience


The magnitude and direction of a person's path of excellence




The measure of the impedance to qualitative experience due to intentional forces


The measure of the impedance to qualitative experience due to imaginary forces



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 change of momentum of an object given impact of another force



The set of all real mental objects


The who how and why of a what, cause and effect at a particular time and place


That which is


The fabric of experience


That which has dimension


The dimensions of being that are not imaginary


Truthful Experience


The truth of the here and now


The manifestation of Being



The mathematics of concepts


The comparison of concepts, inductively of deductively


The logical relationships of mental objects


Conceptual relationship


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 matrixes (concepts)


The functions of the buddhic manifold


The movement towards truth


The patterns of relationships occuring on the Buddhic dimension


The comparison of ideas in a logical way



An unintentional reaction to a given stimuli


The initial reactions to contact


A pattern of characteristic response



The area with a boundary of a neighborhood of associative qualities



That which occurs in experience when there is a correlation of an awareness with a value matrix



That to which our attention tends to move away


A mental object which curves the mental space to focus attention away from the object


A mental object that has a force of repulsion



The recognition of a being that their ways have cause suffering, and their hope to change future conduct



The mapping of one mental object from one dimension to another


The symbolic mapping of a meaning to another dimension


The connection of a symbol to value/meaning matrix


Modeling one notion to be another



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



In harmony with a matrix of values


The sharing of value characteristics together


The path of least impedance allowing ones capacity and inductance to flourish


Being in tune


The eigenvector of excellence


A measure of an alignment of one value with another



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 in some way


Accuracy of a statement with a truth matrix


That which we hope to do


Resonance with a moral standard



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 for a given opportunity



The absorbtion of subject of experience into the object of experience


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 Understanding of a mental object directly by the consciousness manifold, without connections and projections from other manifolds



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


Mistaking learned knowledge for insight



The tendencies of experience


The conceptual seed attractor corialosing experience into certain characteristic ways


The vectoral field imposed on experience urging a mental object to take on characteristic features.



Sat--being, truth, reality, harmony


Chid, awareness, experience, insight, midnfullness, consciousness


Ananda--Bliss, fulfillment, quality, value,



the essential aspect of being;  the fundamental nature of the seer aspect of being



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 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



The  assignment of a linguistic symbol for a meaning or value


The mathematics of Language


The meaning from words


Relationship of words with characteristics



That which is perceivable by experience correlating to impressions from the physical world



The Magnitude or amplitude assigned to a Value



The conditioned tendencies of a being


Seed patterns that comprise the thematic characteristics of a person


The value characteristics of the patterns that develop as a being gets more experience




The tensor field of a being that maps the identification process



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 boundary and its interior of the region defining characteristic inclusion of objects

A collection of discrete objects


A region of experience


That which contains mental objects


The boundary of a conceptual matrix


That which has members



The feeling of embarassment for a perceived immoral act when others find out



The transmission of information


The leading of awareness  to another awareness


Bringing into attention a meaning



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



A state of being where consciousness is available through the dream state


The state of being of not being awake, but arousable


The perceived influences of other beings on a being


The impact of other beings from the neighborhood of the being


The perceived average of a value matrix of individuals considered as a group


The collection of beings


The norm of eigenvectors of other beigs as perceived by a being



Categorizing mental objects into their value characteristics


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



Extension characterized by its qualitative distinctions


That which has dimension


The name of a boundary within with a region of experience 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 set characterized by its qualitative distinction



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


Perceiving potential outcomes



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 being, that all Being shares


That which is true, aware, fulfilled

The essence of satchidananda


The most imminent, transcendental, and true aspect of being


Principia principia



The region within the boundary of a region of experience


The condition of the conditions


Where and when a who does how for a why


The here, now of experience



A force transmitted though no movement is had


The transmission of force without movement


The impressions of that which does not change


Stochastic processes

The use of probability to understand the tendencies of events


The mathematics of tendencies and characteristics



The deformation on a being caused by stress


The tensoral way a person responds to pressure



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



A measure of the pressure impressed on a being


The total or particular force that impresses onto the manifolds of being



Fundamental relationship of parts and aspects of a being with the whole


That which makes up a being


How the parts relate together


The aspects or regions of being, their connections and loads



The frictional component of a being's will


The unwillingness to change


The momentum of a being or of a part of that being


Unnecessary carefulness



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



A flavor of expression


The quality of a person's expression


A particular way that a operation is performed


Characteristics of manifestation


The timbre of a person



The who, who how's the why


Those aspects of being that relate to experience 


The who, how and why of experience


That which is aware



That which has mass, extension and attributes



The friction that arises from clinging on to the contact with an aggregate


The karmic burden of 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 stupid


The direct experience of negative coordinates


The drag that happens as one experiences pain, discomfort or the despair of karmic retribution


The result of attachment


The forces that oppose thriving


All that is less than good impinging on a being


The despair that happens in experience when one is ignorant, weak or unfortunate



Beliefs triggered by characteristic stimuli that are fallacious (have no correlation with the real)


Patterns of believing that are not based on reason



The features and characteristic properties of a dimensional region of the experiential manifold


A region of form, feeling, discrimination, volition


The ground upon which being is


The area of our existence


The dimensional characteristics of being



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



The representation of a object or set of objects by a chosen variable


The association of one aspect of experience with an abstraction


The mapping of objects or events


Meaning this by that



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



A characteristic of a deviant way


That which is in dissonance which harmony


An aspect of experience that reflects a unhealthy way



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 merging of related concepts into a new conceptual unity


The addition of value or meaning matrixes


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



A series of states


A group of processes united by a functional purpose


Being is a system



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 templates of awareness 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



Inherent quality to manifest or do something


A natural ability to perform well


Given grace


The basic skill a being has before the development of technique



The resonant path


The way of truth and value


The direction of most fulfillment


Most Appropriate


The eigenvector of being



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



The study of purpose


The volitional aspects of being


The appreciation of the why a who does a how


The study of pureposeful change


The understanding of the goals of a being


The study of intention



The receiving and transmission of impressions from one being to another through ways other than direct sensory modalites


The receiving and transmission of meaning or value between beings



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



A preconceived way


A pattern that serves to replicate the pattern


A qualitative matrix that imprints a transformation onto an experience


The frame upon which a concept hangs


The achetypical impression onto experience



The qualitative differentiation of a mental object or set of objects into their characteristic ways




The quantitative and qualitative representation of a multidimensional field


The pluralisation of a vector



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 fundamental characteristic patterns that style a person


The conceptual tie amongst patterns of much of experience


The characteristic patterns of conditioned experience



A verified hypothesis that can explain the causality of a system


A accurate model of how a system relates and transforms




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



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



The magnitude  of a particular frequency of being


The pitch of mental sounds


A projection of intention into a frequency of symbolic transformation


Topological vector

The convergence of a series of functions on a objects on a surface


A surface of experience that has characteristics and dimension


A quantitative and qualitative dimension of experiential space


The characteristics of the curves, boundaries and extensions of experience


Recognition of the directions of the manifold of experience itself to flow in patterns that are a result of karma and opportunity




The Study of the Dimensional Characteristics of Experience



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




Characteristic patterns of expression of a being




That which is goes beyond the manifold of form



The processes involved in disciplining being into wisdom


The mapping one mental object from one dimension to another


The purposeful changing of one aspect of being into another


Considering experience from a different light


How quality is created


The experiential function of using expe



The correlation of mental objects with that which is


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



The existence of the manifold of experience as it comes to be


The correlation of a region of experiential space with the truth matrix



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 disruption of the flow of experience caused by contact with a perception


The deviation of experience from a laminar state



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



The grasping of consciousness of the essential characteristics of a mental object(s) or event


Insight into the eigenvectors and eigenvalues of a value 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


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




That which lead to experiential fulfillment


Qualitative characteristics of region of experiential space




A measure of quality, inherent or otherwise, believed to be in a mental object


The conditioned value projected on a mental object (perception)


Experiential association of a mental object with a distinction or similarity


The experiential worth of a object




A particular Magnitude and Direction


Vector Field


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


Region of a experiential manifold's tangent bundle



Traits that tend towards suffering



Traits that tend towards fulfillment



The stubbornness of experience to flow


The willingness of a being stay in the past


A measure of the stickiness of experience


The frictional aspects of the flow of experience



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



The functions of being involved with controlling change


Will agency and power


The willful manipulation of experience


The intentional aspects of experience


The harnessing of the momentum of experience into a puposeful change



A measure of a experiential tension


The measure of the force of the drive to resolve a experiential tension



The fluctuations of chitta



The fluctuation of mindstuff


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 right and wrong



A particular technique



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



That aspect of out being that invokes control


A particular intent


The act of invoking 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




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 skillful ability to Experience and Express Quality (Value and Meaning)



All the real that exists in being that is beyond consciousness


All real regions within the Boundary of the form dimension


The physical manifold that contains the manifestations of being







The direction of the eigenvector of an action potential matrix that is in dissonance with a moral matrix representing Goodness 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 hope not to do


Dissonance with a moral standard



The being established in its fundamental nature


The frame of reference of experience from the perspective of the pure consciousness space


Being in Tune


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



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