9 Evolution

The Nature of Self

2.51-1 Perception, awareness, and consciousness are distinct, inseparable, and non-interchangeable concepts.

Perception refers to an instance of interaction where the flow of the affect is from the external to the internal.

Awareness refers to the shape and form of distribution of one's perceptions across all available channels/spaces/abstractions of perception.

Consciousness refers to the total volume of one's perceptions across all available channels/spaces/abstractions.

2.51-2 Perception has the nature of the immanent.
Awareness has the nature of the omniscient.
Consciousness has the nature of the transcendent.

2.51-3 Interaction consists of perception and expression.
Awareness consists of attention and intention.
Consciousness consists of knowing and understanding.

2.51-4 The three concepts of awareness, attention, and intention are distinct. Awareness refers to any overall distribution of perception (and/or expression; as known in the past), whereas attention refers to the actual location of a focus or maxima of that distribution in the present; and intention refers to a/the potential location of that focus in the future. Where attention is an actuality (the being) of awareness, intention is a potentiality (the doing) of awareness.

Attention refers to the degree to which one's perception comes from a particular channel/focus of sensory experience, a particular world; the degree that awareness is focused. Attention refers to the locus (a position) of a maxima in the distribution of awareness.

Intention refers to a quality of (a feeling of commitment to) a/the potentiality for a specific movement of the focus of awareness in the future (Where in contrast, attention refers to the actuality of a focus and form of awareness in the present).

2.51-5 The concept of awareness (as the immanent) is more fundamental than that of both attention and intention. The concept of attention has the nature of the omniscient and
the concept of intention has the nature of the transcendent.

2.51-7 The term 'self' has three distinct meanings.
These meanings can be distinguished by using the terms 'Soul', 'Mind', and 'Body' as follows:

Soul; (Transcendent Self): refers to that which is purely internal, subjective, and which consists of a pure formless quality.

Mind; (Immanent Self): refers to the boundary and dynamics between the internal subjective quality and the external objective form.

Body; (Omniscient Self): refers to the objective symbol construct associated with a locus of intersection/consequence of choice and experience in/within/with a world, as projected into that world.

2.51-8 Soul, mind, and body are distinct, inseparable, and non-interchangeable. The mind is more fundamental than both the body self and/or the soul self, which are inversely related (conjugate to each other) (1).

2.51-9 A class of dynamics in the soul precedes an instance of process in the mind. A class of process in the mind precedes an instance of action in the body. A class of events in the body precedes an instance of a dynamic in the soul.

2.51-10 Self (mind and soul) is the subjective context of all perception and expression of objective content (body, world), (i.e., as the interactions of self and world).

2.51-11 Self is non-monadic in character. Self (mind) cannot be defined by composition (assemblies of parts) alone. "A self" is the product and integral synthesis of many "collections of aspect" that work inseparably to create the "mind of self" (ego) that one thinks of as 'that which one is' (2).

2.51-12 The soul of self IS potentia, choice, and desire. Transcendent self (soul) does not have size, composition, or locus (position), as does the omniscient self (body).

2.51-13 The soul is integral. It cannot be analyzed, decomposed, or considered in terms of components and parts. Transcendent self (soul) is free, undefined, and indefinable. Omniscient self (body) is fixed, limited, defined, and definable. Only the omniscient self (body) has structure; the transcendent self (soul) has only quality (without pattern).

2.51-14 Soul is not observable. Soul is out of reach as a subject of science, technology, or experiment (Only body can be such a subject of study). No amount of knowledge (or understanding) about the body equates to any amount of knowledge (or understanding) about the soul (or the mind). No amount of knowledge about (or understanding of) the soul equates to any amount of knowledge about the body, or the mind.

2.51-15 From the perspective of mind, the relation of attention between body and soul is conjugate. Effectiveness in life requires (significance is maximized in) the maximum combination of attention on all three aspects of self, mind, body, and soul (3).

2.51-16 As subjective context, soul is, soul is everywhere (soul has no position, location, or structure of being), and soul is everywhere unique. The pure perfect essence of one's being, as soul, is a specific and exact quality (color, timbre, tonality), the spectrum of which is infinitely detailed, rich, refined, and is in all respects identically unique (4).

[1] In the English language, particularly in common usage, the term self is used with all three meanings without the indicated distinction. However, for any specific assertion about the nature of self, usually only one of these three senses of the meaning of self can be validly applied. It is important for the reader to carefully consider and identify which nature of self is being referred to in any given assertion about 'self', particularly where such distinctions are not commonly understood.

In the considerations of metaphysics, the term "self" is generally used in the transcendent sense (as the pure subjective). Less frequently, the term self is used in the immanent sense (as, for example, when considering self as implementing the dynamics of relationship, interaction, or communication).

[2] As a metaphor, think of a self as a tree. In the ground and in the air there is no simple or exact (non-arbitrary) boundary where the tree begins and the world ends. The visible branches represent the many aspects of the body, of one's (objective) worldly perceptions and expressions. The invisible roots represent the subjective, subconscious and unconscious aspects of mind and soul. A cross section of the trunk is thought of as the "ego", or the "boundary of self". The total movement (flux) of life across the trunk of the tree, everywhere through the skin of the entire tree, is referred to as the Tsios (the total subjective interaction of self; see 2.52-1 for more).

[3] The degree of internal (subjective) potentia and the degree of external (objective) actuality are inversely related (a conjugation). The more attention is placed on the body, the less developed will be ones soul. The more attention placed on the soul, the less developed will be one's body (worldly concerns). Although in less extreme forms they can be mixed, an exclusive awareness of omniscient self eclipses an awareness of transcendent self, and vise versa.

[4] The specific and distinct quality of the unique essence of soul is referred to as its signature pattern.
It identifies a soul in the same manner as a fingerprint identifies a body.

Natural Consciousness

2.52-1 Consciousness is the integral of the flux over the boundary of self (1) (perception and expression). The degree (measure) of the consciousness of self is the Tsios (2), the integral (sum total) of the flux of interaction across the entire boundary of self (mind), soul and world. Consciousness is the summation of choice within the volume of the being of the self.

2.52-2 There can be no physical, mechanical, purely logical or causal, theory of consciousness; only a metaphysical theory of consciousness is possible.

Perception cannot perceive perception. Observation cannot observe observation. It is not possible, even in principle, for there to be a purely physical theory of the process of observation itself.

2.52-3 Consciousness (as a measure of observation) cannot itself be observed. Consciousness and subjectivity, (as a context) are irreducibly transparent and invisible. Consciousness, although defined as a summation, is not objective and cannot be measured (consciousness does not admit of degrees) (3).

2.52-4 The being (as opposed to the concept) of consciousness does not have position, scale, or extent.
Consciousness, as a scale invariant (4), is operant (real) at all scales of being.

2.52-5 Consciousness is not a phenomena or a process. The concept of consciousness refers to a combination of only the concepts of interaction and creation (without the concept/assumption of existence). In contrast, the concept of process refers to a combination of only the concepts of existence and of interaction (the concept of process is defined without reference to the concept of creation).

2.52-6 Consciousness is not universal in that consciousness is never 'a part' of anything 'in the universe'.
Consciousness is inseparable from all that is real and all that has being (both in parts and in wholes).

2.52-7 Consciousness is. Consciousness is not conserved.
The concept of conservation cannot be applied to the concept of consciousness.

[1] Boundary of Self: as referring to an arbitrary demarcation within the totality of the beingness of interaction of those aspects which are to be regarded as being a part of the subjective, and those aspects which are to be regarded as being a part of the objective. Note: This concept is used for describing various aspects of theory only; there is no actual boundary.

[2] Tsios; The Total Subjective Interaction of Self: as referring to the whole of what is known and knowable to the self; as referring to the totality of the flux of all interaction between self and world, in terms of expressions and perceptions across the boundary of self.

[3] Determining the locus of consciousness within the brain, or the location of the potentiality within an event, or where the universe came from, are all ineffective applications of concept (incommensurate assumptions). Such considerations are as ineffective as trying to locate 'significance' in a sentence. Consciousness is not (and cannot ever be) 'restricted to' or identically associated with (the symbol of) the brain and/or the body.

[4] Describing an idea as scale invariant is to say that it is equally applicable at all possible scales. Scale invariance as used here asserts that the same concept of consciousness shall be applicable at all levels of scale within all domains.

The concept and being of consciousness, and of self, does not refer to just human consciousness and human selves.


2.53-1 The degree that a machine (mechanical/computer) mind will seem to be, appear like, or be regarded as, "lifelike", "alive", "self willed", and "conscious" to any perceiver (a self not the machine), will be exactly proportional to the product of three degrees:

1) the degree that there is a (structure and form of the) context of the selective aspects of its expressions,

2) the degree that this selective context is unknown and/or unknowable to a/any/the/all perceivers of that machine mind, and,

3) the degree that the content of the selective aspects of its expressions are known and knowable to a/any/the/all perceivers of that machine mind.

2.53-2 To the degree that the appearance of consciousness, (as defined via a product of the degrees of the known, the unknown, and unknowable), cannot ever be identically zero (and is therefore always positive for any subjectivity), that the concept of panpsychism (all as alive, as intentional) is everywhere applicable (scale invariant), in a/any/the/all domains (worlds and universes).

2.53-3 Everything from atoms to universes have non-zero and positive degrees of meaningfulness, purpose, and value.
These attributes of all existing things (eventities), interactions, and creations will be defined both internally and externally.

The concepts of consciousness and mind are associated with the triad of purpose, value, and meaning;
all three are intrinsic. The concepts of soul, consciousness, mind are scale invariant, as are the intrinsics of these.

2.53-4 Everything that is real will have some (positive) degree of cause, change, and choice.
At least in some part, choice (indeterminacy) is an inherent aspect of all being.

There is a strong association between consciousness and the concepts of choice, change, and causality. Choice and causality are considered to be a conjugation with respect to the concept of change (see section starting with 1.61-1). Consciousness carries with it the intrinsic of choice. It is invalid to separate a consideration of the concept of consciousness from the concept of choice, 'free will', potentiality, etc.

Spirituality and Religion

2.55-1 Spirituality and religion are distinct ideas and practices.
Spirituality relates to the integration of a world into oneself,
while religion relates to the integration oneself into a world.

Spirituality is about how one integrates the experiences of one's life into oneself, how one reflects upon and learns from the events of one's days. Spirituality is a philosophy about the role that a reality (a world) plays in/within/with oneself.

Religion is about how one expresses (together with others) for the common good, the greater social and natural environment in which one lives. Religion is a philosophy about the role that oneself plays in/within/with a world (a reality).

2.55-2 The essential (defining/distinguishing) difference between these two terms is that spirituality is a perceptive, and therefore subjective, process; whereas religion is an expressive, and therefore objective, process. Subjective experience is (necessarily, cannot not be) private, where objective expression is (necessarily, cannot not be) public.

Spirituality is primarily an inner, perceptive, and personal process.
Religion is primarily an external, expressive, and public process.

One feels and knows one's spirituality, but describes, defines, understands, and expresses one's religion.
Spirituality is about being, whereas religion is about doing.

2.55-3 Spirituality is known everywhere and to everyone,
but is identified nowhere and by no one.
Religion is understood by no one, but is identified by everyone.

Spirituality is always found/ discovered,
and is never created or manufactured.
Religion is always created/ manufactured,
and is never found or discovered.
Spirituality is always found/ discovered
within the self, and never in the world.
Religion is always created/ manufactured
within the world, and never in the self.

A spirituality is never made, is private, and is unrecognized by all cultures and societies. All religions are created, are (at least partially) public, and are recognized by (at least one) culture or society.

Spirituality is neither human nor inhuman. Religion must be either human or in-human.

2.55-4 Spirituality always refers to what is inside (within) the self and has no name, whereas religion always refers to what is outside (without) the self and is always named. It is possible for one to join a religion but one cannot 'join' a spirituality. Spirituality has no name. Only religions have names. A named philosophy is a religion. If a philosophy (way of life) has neither name nor a socially recognized form, it is, in essence, spiritual.

2.55-5 Spirituality does not require a commitment to anything external to oneself. Spirituality requires no actions and no demonstrations, for it is the process of one's being. A Religion is defined by its actions, devotions, and worship, and requires commitment of oneself to another. Whereas spirituality is defined in terms of one's being, it is only in one's actions, in doing, that one is religious.

One cannot not be oneself (there is only one spirituality).
One can appear/act in any number of ways (there are many religions).

Worship is not respect.
They are distinct and non-interchangeable.

The term worship describes/characterizes the behavior of one who believes that there is some irreducible difference in the basic nature of the being of self and the being of the object or personae of that worship (deity).

The term respect describes/characterizes the behavior of one who believes that there is a basic sameness and similarity in the nature of the being of the self and the object or personae of that respect.

2.55-6 In that life cannot be lived without perception, without experience, so also it is that one cannot not be to some degree spiritual. Spirituality is about how one perceives and experiences and how one accepts and integrates one's perceptions and experiences into oneself. Some type of spirituality is a basic and intrinsic part of everyone's life.

2.55-7 There is no source for spirituality.
Spirituality is not something that one can obtain or attain.
Spirituality has no source and no destination.
Spirituality can neither be created nor destroyed.
It only has beingness.

2.55-8 In that life cannot be lived without expression, without choice and creativity, so also it is that one cannot not be to some degree religious. Religion is about one's expression and connection, one's choices, and how one integrates these choices into the community in which one lives. In that there is a social need for unity on the part of all peoples, so also is there some aspect of religion in everyone's life as well.

There can be no spirituality without a self (soul).
There can be no world without a religion.
The very beingness of self begets a beingness of spirituality.
The very beingness of a world begets the beingness of a religion.
Each is of nature.

2.55-9 Parallel Aspect; 1st: The depth of one's spiritual nature is proportional to the capacity and ability to accept and integrate all experience. The greater the diversity and range of intensities of the experiences -- aspects of one's own inner nature -- that one can accept while still maintaining integrity of self, the greater the level and quality of one's spirituality (1).

2.55-10 Parallel Aspect; 2nd: The depth of one's religious nature is proportional to the capacity and ability to integrate personal expressions and choices into the world, into community, and the environment. The greater the diversity and range of intensities of expression and creativity that one can express, while still maintaining the integrity and wholeness of the world -- the environment, the community in which one lives -- the greater the level and the quality of one's religion (2).

2.55-11 Truth is reality, self, and the interchange between them.
Truth is both relative and absolute. Value is realized in equality.
Reality is imperfect and temporary. The inner nature of self is pure (perfect) and timeless (eternal).
The imperfect and the temporary are as important, as valued, and as valuable as the perfect and the eternal.

2.55-12 All of life is valid.
The validity of one's own life is intrinsic;
it is Truly Owned and cannot be diminished or taken away.

2.55-13 Deity (spirit, soul) acts only in a personal manner;
never in a social one.
To be truly spiritual is to trust oneself and one's own experience.

Theology is organized thinking about the nature of the divine and/or of the relationship of self to/with the divine.

The highest spirituality (divinity, enlightenment) is within.
The inner nature of self is inherently good.

2.55-14 A lasting practice of spirituality (as a class of action; horizontal) leads to religion (an instance of a religious person).
A deep study of religion (a class of action; vertical) leads to magic (an instance of self transformation).
A lasting practice of magic leads to spirituality (a being of clarity).

[1] The measure of one's spirituality is defined in terms of one's skill and ability to integrate one's personal experiences (of the world) into one's self.

[2] The measure of one's religion is defined in terms of one's skill and ability to integrate one's expressions into one's community, into the world in which one lives and acts.

Satisfaction and Enlightenment

2.56-1 Having options, opportunities, and potentials (choice) is as important as goals, actualization, and fulfillment (consequence). 'Potentiality' is exactly and equally as important as 'reality'.

2.56-2 Satisfaction is a function of both anticipation and realization, and is dependent on a fullness of both.
Satisfaction is the conjugation product of expectation and realization.

2.56-3 Satisfaction has the nature of the immanent.
Expectation has the nature of the omniscient.
Realization has the nature of the transcendent.

2.56-4 Fulfillment (happiness, joy) is a function of the degree of the totality of interaction between self and reality. Too little interaction, uniqueness, and intensity (meaningfulness) in life experience and expressive creativity (due to habituation, stasis) leads to chronic sadness and diminishment of life. Too much intensity, interaction, etc, causes stress, strain, and harm to growth and life.

2.56-5 The sense of satisfaction with being (the maxima of life) is proportional to the product of the degree to which one believes that they have chosen/ created/ defined purpose and have purposes in/of/for/with/within the world, and the degree to which one knows that they have experienced meaning, beauty, and have value, in/of/for/within/with the world.

2.56-6 Happiness cannot be sought, but speaks rather, of a state of being. One cannot look for happiness; one must remain receptive to it.

2.56-7 Opacity has the nature of the omniscient.
Transparency (clarity) has the nature of the transcendent.
illumination has the nature of the immanent.

2.56-8 The nature of enlightenment is to become full of light. To be full of light one must have clarity and be clear.
The purification and clarification of self allows for the divine nature of the innermost self to shine through,
affecting and enhancing all of one's actions and insights.

2.56-9 Reality and Self are inseparable, regardless of one's level of spiritual evolution or enlightenment.
It is in the full realization of self, reality, and their communion, a totality of being, that one knows enlightenment.

Enlightenment is a full realization of the nature of life, in all worlds. It has little to do with 'departure from the cycle of life'. One does not "transcend" the being self/consciousness, or of world/reality (enlightenment is not 'escapism'), so much as one evolves with and within. There is always a life, living, and a context of life (nature), no matter how evolved one may be, or in which world one chooses to live.

2.71-1 To the degree that "perfect" consciousness (pure action or doing) and pure spirit (as perfect continuity and potentiality) is inconsistent (conjugate) with being/actuality (symmetry, and therefore some necessary degree of discontinuity), there can be no purely undivided (whole) consciousness, only the asymptotic approach of such. Some degree of unconsciousness, unawareness, unknown, must always be present to ensure a separation of identity, individuality, and a uniqueness of one self.

Self of the Dream

2.61-1 In any event of dreaming, in all dynamics of life, there are (always at least) three natures of self involved.

The Dreamer Self: the aspect of self that creates the dream, and which acts from the point of view of creating the dream. It creates the stage upon which the play of the dream is enacted.

The Dreamed Self: the aspect of self that which acts from the point of view of being within the dream context (which is created within the context of the dream by the dreamer along with all of the other dream content). It is the actor, a character, on the stage of the dream and participates within that context.

The Dreaming Self: the aspect of self that is apart from, independent of, both the dreamer self and the dreaming self. It neither creates nor participates in the dream, but has its being and activity in another (world) context altogether. For example, it is the self associated with the sleeping body (the Earth Object Domain, the common world of "real life").

2.61-2 In any domain, these three aspects of self are intrinsic, always implicit. They are Truly Owned.
Their beingness can never (cannot ever) be taken away or diminished.

2.61-3 The dreamer self has the nature of the modality of the omniscient. The dreamed self has the nature of the modality of the immanent. The dreaming self has the nature of the modality of the transcendent.

2.61-4 In every event of life in/with/within a/any/the/all world(s),
there are also (always; cannot not be) these three aspects of self.
To come to full and balanced consciousness in all three aspects, all three modalities of being,
is to be, and become, enlightened, within the context of that world.

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