8 Mind


Intelligence

2.41-1 The self will have its beingness within a thought (a choice) equally as much as a thought (a choice) will have its beingness within the self.

2.41-2 Thinking is the changing of relations in perception.
Thinking is the process of a change in the organization of the perception of an individual.

A thought is a single/specific change in the organization/structure of perception.
An idea is the relationship between sets of perceptions.
A concept is a relationship between ideas.

Perception is immanent modal. Ideas are omniscient modal. Concepts are transcendent modal.

2.41-3 Thinking consists of two actions:
The changing of the context of the process of one's perception, and
the changing of the content of the process of one's perception.

2.41-4 Effectiveness in thinking is proportional to the degree that there is an equal desire and value for diversity, dynamicism, complexity, clarity, and asymmetry, as there is for simplicity, symmetry and an unchanging permanence.

The concept of simplicity corresponds to that which is static, symmetric, and unchanging.
The concept of complexity corresponds to that which is dynamic, asymmetric, and rapidly changing.

Simplicity has the nature of the omniscient. Clarity has the nature of the transcendent.

2.41-5 The apparent degree of intelligence is in proportion to the rate of change of relations in perception (insight).
Changes in relations of perception are to be understood in terms of span and depth (1).

Span refers to the number of perceptions and the degree of the dissimilarity of the perceptions which are changed in any given domain of perception (thinking/existence).

Depth refers to the number and dissimilarity (in terms of degrees of abstraction) of the domains in which those changes of perception occur.

2.41-6 The degree of intelligence is defined in terms of the product of the depth/coherency/clarity of the organization of one's perception and the rate/rapidity (volume) of the change in that organization.

2.41-7 Intelligence is proportional to the degree that one's perceptions and thoughts are transformed into other perceptions/thoughts and inversely proportional to the time required to implement these transformations. The greater the degree/span/scope/volume of the change in perception, the greater the number of types/symbolisms/languages in which that change occurs, and the more rapidly the change occurs, the greater the degree of intelligence.



Notes:
[1] The essence of the meaning of intelligence has the same form as the definition of power. The concept of span is an isomorph of distance/length. The concept of depth is an isomorph of force, due to nature of the abstraction inter-relationships between domains and of the persistency/permanence of the changes so made.


Learning and Memory

2.42-1 Learning is that which occurs when there is an increase in the meaningfulness of a perception.
Evolution is that which occurs when there is an increase in the meaningfulness of life.

To learn is to organize attention (a process of doing/perceiving).
To have learning (to have knowing) is to have an organized attention (a process of being/perception).
Understanding is the result of an organized expression.

2.42-2 The process of learning is a movement, a transition of the boundary of self, of attention expanding outward.
Learning is a transition from 'working with' to 'working through'.

One works with something that one regards as external to (other than) oneself, and which is considered to possess innate internal purposes.

One works through something that one regards as an extension of one's own being, as a part of oneself; a part which one assumes has no internal purposes of its own other than those of the self.

2.42-3 The whole of one's learning affects each choice, each perception. A collection of choices (perceptions) defines one's attention (awareness). To learn something one must organize one's attention, which itself requires a consistent pattern of choices. To make a choice is to apply the whole of one's learning.

2.42-4 Learning has the nature of the transcendent modality.
Choice has the nature of the immanent modality.
Attention has the omniscient modality.

2.42-5 Within any one particular orientation of consciousness, the accuracy of memory is improved by the use of discrete correspondences and patterns of relationship (forms). Qualities (feelings) are retained in memory by first converting them (binding them) to discrete patterns and forms.

2.42-6 Clarity of one's memory is diminished by rapid changes in one's state of consciousness, in proportion to their rapidity and suddenness. Clarity of memory is also diminished by significant transitions from feeling oriented consciousness to form oriented consciousness (or vice versa).

Continuity of memory (the sequence of subjective experience), depends on a continuity of consciousness, (the maintaining of a similar state of mind). When one forgets (a form of discontinuity) it is often a signal that the context of mind, the state of one's consciousness, has changed.

The degree that one retains memory across the transition of a state of consciousness is inversely proportional to the suddenness of that transition. For the maximum transfer of information with the least distortion, from one state of consciousness to another, one language or world to another, one self to another, a proportional (impedance) match must be made between the frequency and density of each state, each language. This may often be facilitated by the introduction of several intermediate stages, each of which may be more closely matched to the succeeding one.

2.42-7 The degree of clarity associated with a memory (perception) is directly proportional to the degree of similarity of feeling in one's subjective context (perceiver) and to the degree of proximity of form in the objective content (perceived).

2.73-2 The process of learning (and the process of evolution, life, and conversation) is as dependent on forgetting as it is on remembering. One has to 'remember' and build upon past memories for learning, and yet, one must also 'forget' the myriad details and 'fine choices' required for each action, to become free (to make use of the learning that one has gained).

2.73-3 The limitation of habitual action at one level of being is a freedom of unconstrained action in other levels of being. Habituation and unconsciousness are as important and valued to self as is the immediacy of awareness and consciousness. In habituation, the choices that are made become automatic (and stay made) so that one does not have to keep 're-choosing' the same details over and over again (1).



Notes:
[1] This choice to focus awareness is not any different than the choice that the mind makes to omit a distracting 'complete and thorough awareness of every minute detail required of one's body to walk across the room'. When one learns to walk, or to ride a bike, the process of this action becomes automatic for precisely the same reasons. It is enabling to be able to focus on other things, like the scenery that one is walking through. States of consciousness, one's beingness within a world, become defined and fixed by choices of the same nature.


Emotions, Thoughts, and Feelings

2.43-1 Feelings, thoughts, and emotions are distinct, inseparable, and non-interchangeable aspects of mind.
Feelings are not emotions. Thoughts are not feelings.

Each emotion refers to a strength, direction, and flow of energy.

Each feeling refers to a quality of energy, regardless of its direction, form, or intensity of flow.

Each thought refers to a form, structure, or pattern, of a perception or expression.

2.43-2 To discuss emotion is to discuss only the intensity and the direction of the flows of one's mind.
To discuss feeling is to discuss only the quality, timbre, and color of those flows.
To discuss thought is to discuss only the form, pattern, and structure of those flows.

Western culture has a tendency to confuse emotion and feeling. They are not the same. As a metaphor, to consider a beam of light in terms of its direction and intensity (emotion) is not to consider it in terms of its color (feeling).

Thoughts are rich to the degree that they have form and quantity.
Feelings are rich to the degree that they have color and quality.
Emotions are usually simple, and are experienced more in terms of intensity than in terms of richness.

Thoughts are mostly structure and have little energy (are static).
Emotions are mostly energy (are very dynamic) and have little structure.
Neither thought, pattern, form, nor energy in themselves are quality.

2.43-3 Emotions have the nature and quality of the immanent modality.
Thoughts have the nature and quality of the omniscient modality.
Feelings have the nature and quality of the transcendent modality.

2.43-4 Emotion is the energy that moves the self, moves through the self, or moves from the self.
Emotions are the potentialities by which changes may be made in the dynamics of self.

Emotions are considered in terms of their power.
The self (which experiences these emotions) is considered in terms of strength.

2.43-5 The emotion (as energy) changes thought, perception, and expression (as matter; omniscient). Desire (feeling; transcendent) shapes the power of emotion (its direction of expression and intensity; immanent), and emotion is the basis (energy) by which thought is shaped within the mind. All perception and expression is itself a process of emotion (energy) flow (1).

2.43-6 One cannot have feelings without thoughts and emotions. One cannot have thoughts without also having emotions and feelings. One cannot have emotions without also having thoughts and feelings.

One must (cannot not) have feelings. Feelings are. Similarly, one cannot not have emotions and thoughts.

2.43-7 The degree to which the soul (the innermost self) evolves is in proportion to the degree to which the self continues to choose to be aware of, is aware of, and consciously experiences (has) feeling.

2.43-8 Emotion influences thinking and feeling; thinking influences feeling and emotion; and feeling influences emotion and thinking. Emotions are "the energy that moves the mind" (as e-motion) and literally power, or give strength to, one's thoughts.

2.43-9 Each thought is a static result, a distillation (as a change or transformation) of a specific aspect of one's perception. Thinking is a process of change in perception; it intrinsically involves energy. The emotions of one's mind are the flow of the changes in thought, perception, and thinking, even as one's thoughts confine and direct the flow of emotion and change (2).

2.43-10 Thoughts are static and feelings (in reference to qualities of experience in/within the self) have the nature of the dynamic. Feelings can only change. They are never purely chosen or conditioned.

2.43-11 One's feelings cannot be controlled. They cannot be controlled by anything internal or external to oneself. The feelings that one has are never causal or reasonable or logical; they are never just the result of only causal logical or reasonable processes.

Nothing in the world can force or condition one to feel in a certain way, or to have a specific feeling with predictable and definite qualities. One's feelings are always personal, Truly Owned by oneself.

Where there is perception, experience, or causality, there is also expression, choice, and change.
All of life (all beingness at scales of all domains) must grow, expand, and become more.

2.43-12 Principle of Mutability: With respect to one's subjective time in any domain (world), the rate of change is proportional to the degree that one's focus of attention is internal, and inversely proportional to the degree that ones focus of attention is external.

Within the self, change happens only when there is attention and commitment.
Within the world, change happens only when there is an absence of attention and commitment.

Within the self, a focus of attention (awareness of choice) begets change, at the location of that focus. The more that one focuses attention on that which is internal, the more quickly change will be realized. Those things which are noticed as being the most within, or which are the most microscopic, will have the greatest rates of change relative to one's natural subjective sense of time.

Within the world, a focus of attention (awareness of causality) halts change, at the location of that focus. The more that one focuses attention on that which is external, the more slowly change will be realized. Those things which are noticed as being the most without, or which are the most macroscopic, will have the slowest rates of change relative to one's natural subjective sense of time (3).

A focus of attention on quality (feeling) increases dynamicism (change; decreases permanence).
A focus of attention of quantity (thought, form) increases staticism (decreases change).

2.43-13 Awareness (a coordination of choice, potentiality, energy) of a feeling or thought changes it. Nothing which is internal to oneself -- and which remains in one's focused attention -- will remain unchanged. The maximum degree of choice and change is possible at (within) the location of the focus of attention (4).

3.31-3 By changing a class of thoughts, one changes a quality of feeling. By changing a class of feelings, one changes one's emotion. By changing a class of emotions, one changes one's reality (5).



Notes:
[1] Note that the dynamic of mind described here is consistent with the form of Axiom II.

[2] Emotions are like the flow of a river. The course of a river is at once shaped by its banks (thought shapes emotion) even as the river gradually shifts those banks (over time, the course of a river changes).

[3] These ideas can also be seen to apply to interpersonal relationships between selves, such as in romance (which works better when treated as more internal to self) and in business (which works better when treated as more external to self).

[4] To experience a change in feeling, it is necessary to fully experience the feeling. The degree that one's feelings change is directly proportional to the degree that one experiences them with clarity (neither more nor less). They change with our awareness and attention. Feelings that are given no attention (which are suppressed or held back from one's experience of the present moment) do not change and will remain constant until experienced fully at the level of self from which they arise.

[5] The dynamic described here is an instance of Axiom II. The connection of emotion to reality is in recognition of the transcendent nature of the concept of energy itself, which interconnects the domain of mind with the domain of body (physicality).



The Nature of Love

2.44-1 Love is an experience, an expression, and an understanding. It is the potentiality (essential quality) of all being. Where love is an experience, it is a recognition, a knowing and realization of one's innermost feelings, dreams and desires. Love is potentiality, that pool of energy from which all desire, dreaming, and action is drawn. Where love is an expression it is the basis and the foundation of all emotion and desire (feeling).

2.44-2 Where love is an understanding, love is that which enables choice. The quintessential meaning of Love refers to the quality of enabling and nurturing choice, joy, connectedness, and freedom. Love, in that it enables all life, significance, and choice, does not define or precondition being.

2.44-3 Love IS, and cannot not be. Love is unbounded and formless. Love cannot be constrained, modified or conditioned by anything which exists (1). Love is always free, in-finite, and giving of freedom.

2.44-4 As an energy, love is an emotion rather than a feeling. Energy, as a potentiality, is a class of movement, and is therefore to be considered in terms of its intensity and direction, (rather than in terms of its quality).

The experience of "feeling love" (as a quality) is a reflection of ones desire (energy/emotion), and in this way is a recognition of potentiality. To consider the 'feeling of love' (rather than just love in itself) is to consider the combination of both a specific (a personally significant and meaningful) quality and a potentiality, energy, or desire. It is the energy of desire and potentiality that makes one's feeling of love be known and regarded as love, rather than as something else.

Ultimately, the principle of (perfect) love is unconditional. The dynamic of love (as "love in doing") is not in any way dependent on any specific or particular form, detail, or quality. Love in being (as "the being of love"), is the principle of unconditional (perfect) acceptance. In actual practice, some qualities, feelings, and experiences are regarded as easier to accept and integrate than others (as defined by one's degree of spirituality), and therefore the perfectly clear channel of unconditional acceptance (which has no quality of feeling in itself) is instead regarded as having a subtle quality of feeling. It is in this way that the feeling of love is realized (is known to the finite self).

2.44-5 Love is the most basic and fundamental emotion (potentiality, desire, and energy is intrinsic to all actuality, life, and being). It is the energy and potentiality from which all other emotions, desires, wants, and needs, are drawn. All emotions have their root and ultimate basis in love (2).

2.44-6 Love is the deepest and strongest emotion. Love is always stronger than fear, anger, or depression.

2.44-7 Love is an inequality. Love is always (and forever) given (and received) in a unique manner, with unique qualities.
One cannot expect to receive love and nurturance in the same manner in which it is given.

Love has only the intention of giving. It is never about exchange or expectation. Love has no price, and cannot be bartered or exchanged in the marketplace. No one can "earn" the love of another (only respect can be so conditioned). Love can only arise as a natural dynamic of the potentiality (creativity) of being, it cannot be forced.

2.44-8 Love need not be conserved.
No amount of the giving of love ever diminishes love or the potentiality of further love.

In that love is a principle of the transcendent as practiced within the immanent, it is not (and never will be) subject to conservation law (degrees of the finite, the modality of the omniscient). Love is known by its continuity, rather than by its symmetry.

2.44-9 Love and choice are inherently unreasonable and illogical (non causal). One cannot ever be expected to give a reasonable or ultimate logical basis for one's values, desires, or creative decisions.

The omniscient cannot ever provide a justification of, or an explanation for, the nature of that which is transcendent. To the degree that one is able to give a 'reason' for their love, one is expressing a statement of purpose, rather than a statement of feeling, desire, or inherent significance (value). Defining a relationship in terms of purpose is to describe a business transaction rather than an intimate and inherently meaningful connection. Love is best understood and enacted (in life) in terms of significance, rather than in terms of structure, purpose, reason, or value.

2.44-10 Love can never be conditioned or earned. Only respect can be earned and conditioned (to compel to be given).

Respect is more meaningful to the degree that it is a reflection of one's actions (what one has actually done).
Love is more meaningful to the degree that it is an acknowledgement of one's natural being (what one could potentially be).

2.44-11 One does not "have" love, one may only give it. Love cannot be kept, stored, or saved. Love cannot be protected.
Love only exists when it moves. To know love, one must participate in an unbounded flow.

One may only allow love in giving, receiving, and feeling. The movement of love is a movement of self,
a flow of potentiality from oneself to another self, a flow of feeling, thought, and perception.

2.44-12 Love, in its most abstract and impersonal sense, is pure potentiality, pure energy without quality (or form). Self, in its most abstract and personal sense (transcendent, the absolute subjective), is pure quality without energy or form.

Desire (ultimately) is the combination and synthesis of the quality of self with the energy of love.
Desire is the basis for all choice, the potentiality to choose and the selectivity of those choices.

2.44-13 Ultimate desire (the synthesis of impersonal love and personal quality, the essential signature of self) is a reflection of the basal motivations of all being, the desire to create and be creative (the expression of self quality), and the desire to experience and have experiences (the perception of form).



Notes:
[1] In all process (A dynamic of Axiom II), nothing which is in existence (has the nature of actuality) can prevent love from being loving (having the nature of potentiality, of creation). The omniscient cannot constrain or contain the transcendent; it can only beget it.

[2] Love has no opposite. It is a confusion to think that 'hate' is the opposite of love; hate is only a distorted expression of love. Hate has the strong intention and expectation of changing another (someone or something other-than the self) in a manner which is either unconscious or covertly manipulative. Hate is a characterization of anger, and is thus secretly driven by love. The absence of love is not hate, but apathy.



Desire, Want, and Need

2.45-1 Love has three aspects: Desire, want, and need.
These aspects refer to the quality, form, and intensity of love, respectively.

2.45-2 Want, need, and desire are distinct, inseparable, and non-interchangeable. Each have their place, value, and validity.

2.45-3 Wants, needs, and desires are abstractions ('ab-stract' as "out of form") of thoughts, feelings, and emotions (respectively). They are the instructions ('in-struct' as "into form") of purpose, value, and meaning (respectively).
A life must realize all three, each in proper balance, to be complete.

2.45-4 Wants, needs, and desires (as thoughts, feelings, and emotions, or as form, quality, and energy,
or even as causality, choice, and change) are aspects of all levels of being.

The aspects of mind are not just a aspects of that part of self known as 'mind' but are aspects of all parts of self. These three aspects remain regardless of scale, temporality, or position. For example, feelings arise in the soul, in the self, and in the body (outermost, world).

2.45-5 The meanings of want, need, and desire are distinguished by where they arise and where they are realized. Where considering the (immanent) self as a conduit of connection between spirit and matter, soul and body:

Desires are feelings arising from the soul to affect the self.
They can only be realized from within the soul (the spirit).

Needs arise within the self.
They can only be realized from within the self.

Wants arise within the body (and outer world) to affect the self. They can only be realized within the body (the world).

2.45-6 The realization of a feeling occurs in the same location and depth of self as that from which it arose.
The satisfaction of a feeling is always a return to the origin of that feeling.

2.45-7 2.45-8 Desire has the nature of the transcendent. A class of desires precedes an instance of need.
Need has the nature of the immanent. A class of needs precedes an instance of want.
Want has the nature of the omniscient. A class of wants precedes an instance of desire.


Society and Emotion

2.46-1 The most highly emotional events are those which involve the greatest values, desires, and degrees of importance to the self.

2.46-2 2.46-3 The degree to which emotion is apparent is in proportion to the degree of blockage, resistance, or de-coherence involved in value, significance, and purpose. This includes aspects of self which are blocked, confused, and conflicted. Where there is strong fear, or anger, or frustration, so also may one very nearby find great love, passion, and strength.

2.46-4 On an individual and societal level, emotions are found most often in those places where ideologies, beliefs, ideas, and perceptions conflict. Perceptions cluster into ideas, ideas combine to form beliefs, and systems of belief become ideologies. The scale to which emotion is apparent will match the scale at which these compositions are apparently in conflict (1).

2.46-5 In that it is a great desire of self to grow, and in that growth happens in interaction, connection, and coherency (a continuity of self), so do self and society desire to find resolution between conflicting perceptions, ideas, beliefs, and ideologies.

2.46-6 Only when there is clarity and purity of mind, wholesomeness of life and self, does the gradual release of inhibition encourage joy.

2.46-7 Only that which nurtures life will continue to live (all of life, on all levels of being). To enable, allow, and nurture one's desires with clarity, precision, and purity is to realize love in life with health, wealth, and joy.

2.46-8 Desire (Love) always connects, enlivens, and nurtures (in proportion to its purity). The desires of the one and those of the many are never necessarily in conflict. The deepest desires of the self are always connected with (cannot not be connected with, are never disconnected from) the deepest desires of the community (2).

2.46-9 It is only in the action of inhibition, suppression, restriction, and cessation, (the blockage of love (emotion), desire (feeling), attachment (significance), and connectedness (life)) that one knows (and others will feel) pain and suffering. To reduce the pain and suffering caused by a conflict, a disconnection between various ideologies and beliefs, it is necessary to heal the connection, to integrate these ideologies and beliefs by recognizing, honoring, and enlivening each of them. Hold as sacred the root desires which give each ideology its basis and strength (3).

2.46-10 Different emotions are different levels of the self.
All levels of self, self-thinking, and self-feeling, must be known, acknowledged, and accepted
to make effective choices.

2.46-11 In that the deeper emotions are the more affecting ones, they are also the most enabling ones. The most effective choice will always be the one which is made from a basis which is the most enabling of all other choices. Ultimately, love is more enabling of choice than any other emotion.

2.46-12 Choice made on the basis of love (love over fear, anger, or depression) is healthier, more nurturing, and more effective (stronger). Always choose with an immediate awareness and consciousness of the manner in which the deepest essence of love and desire is reflected and connected to that choice. Always choose from the basis of love (4).



Notes:
[1] In the same manner that the earth upwells in volcanoes and shakes in earthquakes most frequently in those places where the great plates collide, so also does one find the greatest upwellings of emotion where ideologies collide.

[2] Only the perceptions, expressions, representations, and beliefs about desire can be in conflict; root desires are never themselves in conflict. Only forms (how one thinks about and express one's desires) can be in conflict; feelings (as source) are always consonant (are never in conflict).

[3] Peace is the result of nurturing and integrating the life of all beliefs. Any attempt to suppress, restrict, or inhibit love, ideals, beliefs and ideologies will cause pain and suffering, both for oneself and for all others that one touches.

[4] Choice made on the basis of any other emotion is less effective (is much weaker in effect). Although making choice on the basis of anger may appear to be more satisfying in the short term, such a choice is overall (in the longer term) far less effective at realizing anything truly significant. Making a choice on the basis of fear, or in skepticism (an aspect of depression), although seeming to be more practical, only results in insignificance (what one does not want), and is thus ultimately impractical. See 2.15-1.



Joy, Pain, and Intensity

2.47-1 Parallel Aspect; 1st:
One has an experience of joy when one perceives an increase in one's potentialities.
Events and choices which increase apparent freedom (are expansive) and decrease feelings of limitation
will tend to result in experiences and feelings of joy.

2.47-2 Parallel Aspect; 2nd:
One has an experience of pain when one perceives a decrease in one's potentialities.
Events and choices which decrease apparent freedoms (are constrictive) and increase feelings of limitation
will tend to result in experiences and feelings of pain.

2.47-3 Joy and Pain are both Real. Pain is typically literal, factual, and objective, and is found by going into the deep World (reality). Joy is typically symbolic, mythical, and subjective, and is found by going into the deep Self. To make something factual is to decrease potential and experience pain. To make something mythical is to increase potential and express joy.

Both the objective and the subjective are Real Truths. Not all that is real is visible or objective.

2.47-4 To increase the potentiality of joy, one must increase the actuality of the intensity of interaction.
Without the vivid connectedness of interaction, joy cannot be.

2.47-5 One cannot increase or decrease the potentiality of either joy or pain, without also increasing or decreasing the potentiality of the other.

2.47-6 The actuality of an experience of joy does not result in, or require, or necessitate, an experience of pain.
Nor does the actuality of an experience of pain make the potentiality of an experience of joy any more likely.

One does not need to experience pain to experience joy. Even a (large) amount of pain will not necessarily result in (or imply that one will have) any (even very small) amount of joy. The being of one does not necessitate the being of the other. There is no glory in suffering!

Also, an/the experience/ being of joy does not result in or require an/the experience of pain.
An experience of joy does not make one any more or less likely to experience pain.

2.47-7 Pain corresponds to the actuality of events of interruption, cessation, discontinuity (sudden breaks)
or disconnection in flow. These events decrease apparent potentiality.

Joy corresponds to the potentiality of events of connection, continuity, and union (joining).
These are events which increase the feeling of potentiality.

All pain (both the concept and the experience of pain, discomfort and suffering) is a reflection (a realization) of discontinuity. Pain is when there is a break, breach, or sudden change.

The connection between joy and potentiality is experienced in all forms of humor. The essence of telling a good joke is the ability to create and convey a sudden and unexpected shift in the interpretation and significance of a situation. The shift to an alternate and unexpected interpretation, the recognition or creation of an absurdity, etc., are qualities found in all humor, the effectiveness of which increases in proportion to its immediacy and vividness. In that these shifts and redirections of significance are expansions of interpretation, and thus directly isomorphic with a perceived increase in potentiality, an experience of humor is recognized as being a momentary experience of joy. As such, 'to have a sense of humor' is correctly recognized as a spiritual quality.

2.47-8 Joy and pain (in concept, being, and experience) are conjugates under intensity.
Intensity is immanent modal, pain is omniscient, and joy is transcendent (1).

Joy and pain are not opposites, they are conjugates in the same manner in which potentiality is conjugated with actuality (with respect to the intensity of the self-to-world interaction). Where there is a varying level of intensity of interaction between self and world, there will be (cannot not be) either joy or pain or both.

2.47-9 Where connection, continuity, communion/communication are fundamentally cooperative processes, and cannot be forced, only strengthened, so also one cannot force, guarantee, or ensure an experience of joy. One's ability to experience joy is proportional to the strength of one's willingness to remain present in the potentialities of the unknown.

2.47-10 Parallel Aspect; 1st: Mental and physical processes work best as the result of constrictive choices; choices that have the effect of limiting potentiality (technology). Specific mental and physical states (a content of experience) can be the attained/realized as a result/target of a goal driven activity (technology). They can be achieved with practice and effort.

2.47-11 Parallel Aspect; 2nd: Emotional and spiritual processes work best as the result of expansive choices; choices that have the effect of increasing potentiality. Emotional and spiritual dynamics (a context of experience) cannot be attained or realized (will not ever be realized/admitted as a target of) any goal driven activity, technology, process, or technique. They cannot ever be achieved by any amount of practice and effort.

Only out of potentiality (nurturing gentleness), out of that which is unconditioned and unconstrained, may joy, happiness, and love arise. Joy, happiness, and love, cannot ever be a goal. They cannot be made, they can only BE.

2.47-12 One cannot guarantee that joy, happiness, or love will follow as a result of any process, conditioning, practice, or method. The qualities of joyful experience can only be nurtured, not ensured.

That which has the aspect of the transcendent cannot be conditioned. No religion, tradition, (or practice thereof), no technology (or magic), can ever specifically 'create', force, or guarantee, that one will experience joy, bliss, satisfaction, or happiness, or that one will not ever experience pain, suffering, sudden change, or loss.

To allow and nurture joyfulness will, however, make it a more likely experience in life (an increase of influence, not a condition of control). Spirituality (acceptance) and the enactment of love (nurturance) are enabling (increase the potentiality) for one to experience increased joy.



Notes:
[1] To be conjugate is not the same as "to be necessary for balance" (opposition). See the note about conjugation at 1.44-8. Intensity, and its conjugated derivatives, are zero positive (see 1.82-1).


Gentleness

2.48-1 Gentleness is a reflection of inner stillness (peace) and sensitivity (connectedness).

2.48-2 Inner stillness is proportional to the integrity (integration/ wholeness) of Self.
Sensitivity is proportional to the self's degree of involvement with Reality
(interaction, experience, and creativity with-in a world).

2.48-3 The being of the world is realized (as actuality) in terms of symmetry and discontinuity.
The being of the self is realized (as potentiality) in terms of continuity and asymmetry.

2.48-4 The more that one lives a worldly life (as in business), the more perfectly one must practice symmetry (as in government) and the more that one must eventually find greater and greater extremes of discontinuity (disconnectedness and isolation).
The more that one lives a soulful life (in hermitage), the more perfectly one must practice continuity (as equanimity), and the more that one must eventually find greater and greater extremes of asymmetry (messianic enlightenment).

2.48-5 To the extent that one is well connected to the deep world (to the extent that one lives), there is potential for the nature of the discontinuity of the world to be carried inward, towards the self. When the self can accept and integrate the experience of the deep world (of discontinuity) and remain whole (maintain a continuity and integrity of self) then one will be at peace.

Integration is the effective practice of spirituality (see section starting with 2.55-1). When the experience of the deep world cannot be (or is not) accepted and integrated into the matrix of the self, the self becomes increasingly disconnected and isolated (a result of discontinuity), and the experience of the world becomes one of pain and suffering. As such, the effective development of one's own spiritual qualities will lead to a reduction in the experience of pain and suffering.

In that perception, experience, and worldly existence share the same modality (omniscient), and are defined by symmetry and discontinuity, and in that pain and suffering are defined in terms of discontinuity, so also must it appear and seem (as a literal fact) that all of the experience of a/any/the/all world(s) be one of pain and suffering. Joy, comfort, and connectedness (continuity), although these are equally Real, cannot be seen or known objectively (literally/factually); they must always be (seem to be) invisible, unseen, and subjective (as a part of the Self). The appearance of fact (illusion) is not equivalent with the being of fact (reality).

Any consciousness with self reflective properties which is in vivid and intimate contact with nature will tend to develop a higher level of spiritual awareness. When such consciousness has social aspects as well (human civilization being an example) such personal spiritual awareness eventually becomes reflected into public religions whose central concern (either directly or indirectly) is about suffering and its resolution (a mythos of redemption). As further example of this, people who have decreased contact and integration with nature (which are more modern or which suffer less), will tend to be less innately spiritual or deeply religious (the religion is increasingly defined in terms of its forms, rather than in terms of its capacity to create deep feeling).

2.48-6 The interface between self and world, experience and expression, has intensity to the degree that a great integrity of self (perfect continuity) is brought into close and intimate contact with the deep world (perfect discontinuity).

The maximum intensity, the maxima of potentiality and actuality, and the greatest levels of stress and strain (in the matrix of both self and world), are realized when the timeless feeling of self (static feeling, purely dynamic form) is most strongly combined with (strongly interacts with, has near proximity to) the temporal form of the world (static form, purely dynamic feeling).

2.48-7 The integrity of Self (integrity/impeccability) must precede the connectedness with the world (experience). Wellness (health) must take precedence over fullness (presence). The maximum level of intensity with which one may have contact with a world must always be (slightly) less than the maximum level of integrity that one has within the self (1).

2.48-8 The rate and completeness (persistence) of the changes that one may make in the world is proportional to (the product of) both the degree of intensity and the degree of coordination of one's interactions with that world.

One's actions, interactions, and expressions with/within/in a world have maximum effectiveness when equal attention is given to: 1) the intensity (emotion), 2) the feeling (quality/symbolism/romance), and 3) the forms (literal meaning, logical factualness, intention, thought), of the conscious choices which compose them.

2.48-9 Significance is maximized when the degree of inward awareness is in direct proportion to the degree that one lives and has awareness outwardly, towards the world. Maximum effectiveness is realized when increased intimacy with self, the knowing of self, is used in balance with outward attention.

For most people to experience and reflect beauty, joy, contentment, peace, and desire, it is necessary that they turn and live inward, towards the core of self, and increase interaction, connectedness, and potentiality there. Bring awareness inward to increase significance in life.

The degree of intimacy is proportional to the product of the degree of similarity and the degree of proximity. When the nature of soul works in divine, direct, and intimate cooperative (loving) participation with all of life, optimum significance is attained.

2.48-10 The Meaningfulness of Life: to live well and fully. 'Well' is to maintain a high degree of internal integrity (symmetry) of Self (to live a healthy and wholesome life). 'Fully' is to maintain a high degree of connectedness (continuity) between self and reality (to be fully present in life).

To truly acknowledge life is to shift from motivations of "comfort in life" (driven by purpose) to "significance in life" (driven by meaningfulness). This results in making choices on a day-to-day basis which are healthier and more fully enabling for all.

1.66-14 Health refers to the ability to choose, to respond, rather than just the ability to function. Choice is opening, and has the nature of the transcendent, whereas function is causal, closing, and has the nature of the omniscient. Health refers to growth, and thus requires openness and some freedom from constraint.

1.66-10 Acceptance and choice are distinct concepts. The meaning of the term 'acceptance' is not the same as "to give up one's own choice". Acceptance is about perception, the integration of perceptions into self. In contrast, choice is about expression. Acceptance is not choice (and ultimately not a choice, eventually, everyone must accept at least something). Choice is not acceptance. Both are necessary in one's own life.

1.66-11 One accepts classes and chooses instances.



Notes:
[1] This is an Axiom II assertion. The concept of 'the integrity of self' is an isomorph of a class of the transcendent.
The being of a 'connectedness with the world' is an instance of the immanent.



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