Attributes of Mind

The definitions and concepts of perception, awareness, attention, intention, and consciousness have an overlapping basis and are best considered together.

2M16 Perception is the instance of interaction flowing from the objective to the subjective. Perception is the simplest possible identity of an instance of knowing (the process of coming to know something). Perception is an instance of an eventity in transit across the boundary of self. Perception is to consider knowing stripped of any and all possible complexity, leaving behind only a simple binary truth.

2M17 The glyph of perception: to imagine a single tiny (the smallest perceivable) colorless dot, in an otherwise completely empty and black space.

2M18 Perception has no locus. Location is a secondary attribute of perception, not a primary one. One does not have perception in a place; the sense of 'place-ness' (context) comes out of (is an intrinsic of) the event of perception. The scope of the application of the concept of location does not include the concept of perception, or of interaction/ measurement/ observation in general, and thus cannot be applied to it. The deep meaning of the concept of perception (interaction) itself does have, as an intrinsic aspect, the concept of location. Location happens in perception, perception does not happen in a location. In the same way that scale and direction is defined in perception, rather than as its context, location is also defined in perception rather than as its context.

2M19 Awareness is the total form of the distribution of perception events across the boundary of self. Awareness is the distribution of the appearances of the source of momentary knowing. One's knowing in a moment and of the moment, is uneven, and has focus and pattern. Awareness is the term used to refer to this pattern, this structuring of perception. It is the shape of consciousness knowing in a moment.

2M20 Attention refers to the degree to which perception comes from a particular channel/focus of sensory experience, a particular world; the degree that one's awareness is focused. Attention refers to the locus, a position of a maxima in the distribution of awareness. To specify one's attention is to designate and select a cluster of perceptions within the totality of one's consciousness as being primary and of primary intensity.

2M21 The totality of one's perception, the total sum interaction and the integration of self (consciousness), has concentration and grouping and is not evenly distributed across the boundary of self. Awareness refers to the shape of this concentration/grouping and awareness refers to the specific locations (relative to all perception) of those groups. Awareness and attention both refer to the distribution, form, and alignment of perception. They are distinguished from one another in that awareness refers to the shape and extent of consciousness where attention refers to the location of the focus of consciousness. In that attention refers to location, it is possible to consider the meaning of 'to move one's attention' (to restructure awareness), whereas it is not reasonable to consider "the movement of one's perception". Perception cannot be moved, only attention can be moved (1).

2M23 Intention: Where attention refers to the actuality of a focus of the beingness of awareness in the present, intention refers to the (feeling of the) potentiality for the movement of awareness in the future. Where attention is an actuality of awareness, intention is a potentiality of awareness.

2M24 Consciousness is the sum total of the volume (the integral) of attention (knowing). It is the totality of all that one knows in a moment, in all channels of perception at once. This includes one's consideration of consciousness as the knowing of oneself.

2M25 Using ordinary calculus as a metaphor, the relationship between perception, attention, and consciousness may be described by the relationship between the instance value of an everywhere positive and non-infinite function, the shape of the graphed curve of that function, and the area under the curve of that function (where finite). Perception is related to the instance of a value of a function, as a single point. Awareness is related to the overall shape and curve of the function (slope, tangent, and derivative; also continuity and symmetry). Consciousness is related to the measure of the total area under the function curve, as an integral of that function (integrity/wholeness).

2M26 Consciousness refers to scale rather than position. Within the being of consciousness is the basis of the relativity by which all of the world is experienced and the basis by which all of choice has effect. One aspect of consciousness mutually supports all other aspects of consciousness. Intrinsic within it, consciousness has depths and degrees, in the same manner that perceptions have direction and awareness has form.



Notes:
2M22 [1] Example: One is typically more aware of what they are saying or doing, and of things which happen to be in the direction in which one is looking, (such as this essay) than one is aware of one's own of breathing. We only become aware when we move attention towards the ongoing perception of one's own breathing.


Belief

2.75-1 In many cases, healing involves changing feeling by the proxy of changing action, thought, association, assumption and belief.

Belief refers to a structure of mind that 1) acts as a filter (transformation operator) on one's perceptions and knowing, and 2) acts as a predisposition (instruction operator) in one's understandings and expressions. The notion of 'a belief' is similar to that of 'an assumption'; both have a ubiquitous and unconscious nature. A belief is an unconscious or subconscious choice. Beliefs are similar to (and are usually encoded as) thoughts, ideas, and concepts. When beliefs are fixed and unchanging (unchangeable, non-dynamic) they have characteristics and effects similar to those of prejudice.

2.75-2 To effectively change belief (a structure of mind), it is necessary to be able to know, identify, and recognize the belief as itself, as a belief (i.e. as not a necessary fact). Belief recognition converts an unconscious assumption of truth to a conscious acceptance of allowable choice. This often involves tracing the connections and interdependencies between related beliefs and assumptions.

2.75-3 To effectively change a belief or assumption, one must favor a practice of replacement (addition, sustainment, nurturance) over dissolution (cessation, schism, rejection). It is necessary to choose (design) a replacement belief which provides (implements) something of the same benefits (payoff) of the original belief (for all beliefs have a meaning and a cause), and connects to other (unchanged) beliefs and ideas.

The new/replacement belief must 'fit', and provide something of the same (or better) 'function', to 'take' within the consciousness of self. Like a fragile flower, the new belief needs a chance to grow with patient, persistent nurturance (change and growth cannot be rushed) and a focus of attention and consciousness. In time, it will become habitual, known, and unconscious again. Where within self, without commitment change cannot (will not) occur.

2.75-4 As with all other life, belief, as an aspect of the life of self (a new choice by the changed subconscious), must be adapted to the environment in which it lives (other beliefs, associations, and ideas, the context in which one daily lives). The design/choice of a new belief (habit) of self is best when it ensures a positive nurturance, an increase in potentials and wholeness (hale, health) of the self, and when the new belief is frequently (persistently) triggered.

2.75-5 Beliefs (structures of mind) exist and have interdependencies at varying levels of depth. Some beliefs reside at deeper contextual levels, providing the foundations upon which others are conceived/used.

2.75-6 All structures of mind (beliefs, perceptual filters, etc) are interdependent, with varying degrees of asymmetry. The deeper structures are more subjectively stable (persistent/unchanging) than those nearer the surface of consciousness, which are more transient (change more quickly/dynamically).

2.75-7 The larger the number of situations in which that belief applies (the more contexts in which it is relevant) the greater its depth. The greater the degree/frequency that a belief (a class of thoughts, forms of choice) is a part of the subjective context, the greater the depth (level inwards towards the self, away from the surface of consciousness) of the belief (where that belief/choice/thought is defined) (1).

2.75-8 Beliefs which operate at a deep level of depth within the self (the ubiquity of the assumption, frequency of context of application) will have a larger number of other beliefs which will depend on them.

2.75-9 Success in changing a belief (or cluster of beliefs) at any given depth is likely to affect many surface beliefs (i.e., any beliefs which are at more surface levels than the one changed). Changing a fundamental (very deep) belief will typically require coordinated adjustment to a large number of other beliefs which are supported by it.

Beliefs cannot be changed in isolation, but must be managed in groups or clusters of related beliefs. The process of gradual replacement is generally the best method for changing beliefs.

2.75-10 To change a belief or assumption (pattern of the perceptual matrix of self), one is required to move/ focus awareness at the depth of consciousness (level of abstraction) where the belief pattern is defined.

Where there is perception, there is also change. To position awareness at the same level of depth at which a belief is defined allows for one to be able to, to be enabled to, choose a change in the pattern, habit, coordination, of the choices which compose that belief.

2.75-11 More energy (personal coordination of choice, clarity, potentiality) is required in proportion to the difference between the surface of consciousness and the desired depth at which one focuses their attention. The greater the change in the state of one's consciousness, the greater the amount of emotional energy (passion, love, desire) involved.

2.75-12 When assuming conditions of constant potentiality (i.e., that the energy available to self is unchanged), the awareness and contact with deeper structures of mind will be more fleeting and ephemeral in proportion to their depth. Conversely, when assuming constant depth, the duration of awareness and contact with deep structures of mind can be increased and strengthened only in proportion to the available potentiality.

2.75-13 Difficulty in changing a belief is directly proportional to the span of the contextual scope with which that belief applies to expressions, events, and experiences, in one's life.

Beliefs at deeper depths will require more effort to change, and are more likely to remain stable/constant than beliefs at more surface depths. Some changes (effects of choice) will always be more difficult (involve more effort, energy/potentiality) than others.

For a deep belief, the required level of coherency necessary for an organized alteration of experience (in the form of the structure of the transformations between self and image) will be much more difficult to attain with effectiveness, yet any changes made will also be more persistent (permanent) in their effects.

2.75-14 Changes in beliefs at deeper levels of being (a resolution of deeper, more significant blockages and conflicts) will release (and free up) more energy (potentiality). This release will be more powerful in proportion to the suddenness and the clarity of the change (2).



Notes:
[1] A belief is a part of the subjective context (i.e., self) when the belief is applicable to/for/regarding an instance of an interaction between self and world (an event within the life of self).

[2] Warning: When making deep changes, one must be able to exercise considerable care and caution (clarity of intention, maturity), and have established an ability to handle (ground) the emotional energy that may be released.



Healing

2.76-2 Where there is conflict, disconnection, or discontinuity in the fabric of one's perceptual matrix (the collection of all beliefs), there will be emotion and pain, drawing attention and awareness to the disconnection.

2.76-3 The peak strength of the feelings and emotions aroused will be in proportion to both the acuteness of the conflict of one's commonly held ideas and beliefs and the degree of contextual importance with which those beliefs are involved in one's life.

2.76-4 The pattern, severity, and distribution in the mind of self of the stresses in the fabric of one's perceptual matrix will define the pattern, severity, and distribution in time of conflicted feelings and emotions in one's experience of life.

2.76-5 The degree to which perceptions, ideas, beliefs, and ideologies are changeable (are changed) is proportional to the degree to which they are flexible and liquid. The degree of liquidity of a structure of mind is (non-linearly) proportional to the degree of emotional intensity involved.

2.76-6 The degree of difficulty in healing (the level of emotional intensity/passion required) is proportional to the pervasiveness and fixedness of the ideologies, beliefs, ideas, and perceptions that one has about the object of that desire.

2.76-7 The required subjective intensity, and inversely, the probability of success of a healing is proportional to the inertia associated with the structures of mind needing to be changed. The greater the intensity (emotional force) and the lower the fixedness of the patterns of one's thoughts (inertia) the greater the subjective change in the rate of change of one's life experiences (the more effective the healing).

2.76-8 The more that the perceptions, ideas, beliefs and ideologies that one wants to change provide a common context for all of one's experiences in life, the greater the degree of abstractness, pervasiveness, and comprehensiveness of the efforts required to change them.

2.76-9 The more one's ideologies and beliefs are taken to be Truths (ubiquitous and implicit assumptions which are everywhere factual), the greater the degree of the change in the state of consciousness (a change in the positioning of awareness and of contextual abstractness) that will be required to know them for certain as Actual Truths, or to realize them as Beliefs deeply held.

2.76-11 Where a blockage of emotion (a conflict of belief) persists at a particular level of emotional/situational intensity, so also will the release of that blockage involve/require a similar level of emotional/situational intensity.

2.76-12 The intensity necessary within a process of healing a traumatic experience will often need to be of a similar magnitude as that of the traumatic event itself. The healing of a psychic wound is often as traumatic to the self as the event of acquiring the wound. The difference between effective healing and an event of further pain is found in the context and shape of safety, sacredness, knowledge, and awareness that is found in the environment of the healing action.

3.36-8 Healings which are infrequent and singular (toward one change only) are more effective than multiple efforts towards multiple symptoms. Healing too often, or attempting to change more than one basic condition at a time, can easily lead to complex interactions and unexpected side effects. To maintain the best possible effects, it is helpful to maintain some sort of psychological buffer between workings (1).

2.76-13 All healing involves touching and connection. To heal is to make hale, to make whole, to connect all parts of oneself into one integral being. Joy and health in life nurtures, accepts, loves, and integrates all parts of self and life well and fully (this is the nature of spirituality).

Healing is contact. One heals through touching. Whether it be touching through the hands, or of our souls, or of the scalpel. All forms of healing are ultimately forms of contact, of touching. The healing evolves out of that interface. This isn't to say "we heal" or that "they heal themselves" but that in the contact, in the touching, healing happens. Concepts of continuity underlie all of these dynamic processes of growth.



Notes:
[1] Psychological buffer: A subjective disjunction (non-association) between the scope of intent, application, and involvement of subjective eventities. A large number of diverse intervening subjective intensities and qualities of experience and creativity (as content in time, space, and possibility) will create a strong psychological buffer.


The Metaphysics of Science and Religion

The IDM philosophy offers a new and unique perspective and distinct from that of both the modern sciences and the various ancient religions. It is a metaphysics based on principles consistent with both realism and idealism while being a proponent of neither of these. As an example of this, this short essay will compare the methods by which religion, science, and metaphysics would consider a set of questions perennial to the literature of philosophy.

As an aspect of western history, religious philosophy (the philosophy of some religions, and/or philosophy that considers religious concepts) tends to have three primary concerns: 1) the freedom of the will, 2) the immortality of the soul, and 3) the existence of God.

Religious doctrine (revelation) describes all of reality as being created and based upon the free and unconstrained choices of a pre-existing immortal God. In that the self and consciousness of (a) divinity is assumed as an inherent and unquestionable truth, religious philosophy is a proponent of the principle of idealism (that all being is based upon the nature of mind and choice/free will). Religions may differ in regards to how they regard questions about the relationship between souls, the freedom of choice, and the nature of divinity, but they are basically the same in regarding mind and consciousness (a unity of being) as being prior to matter (a diversity of being in various degrees of separation from the unity of mind).

Western secular science considers all three of these concerns to be empty by asserting that there is no free will, no soul, and no God or divinity. In the same manner in which the philosophy of western science regards there to be an absolute Cartesian separation between mind and body (dualism), there is a complete separation between the concerns of science and the concerns of religious philosophy. In the same manner in which western philosophy regards only existence, substance (bodies/things), causality, and the object/content of measurements as real (physical monism), it considers mind, soul, choice, and consciousness to be illusions (the doctrine of epiphenomenalism). Furthermore, the very methodology and foundation of modern science is based on the principle of realism; that all of being can be understood and described purely in the terms of physical substance and causality.

As such, the philosophy of western science (realism) is basically incompatible and mutually exclusive with the philosophy of western religions (which are proponents of idealism). Similarly, dogmatic religious philosophy and practices are often regarded as being mutually exclusive with the perspectives of science, (and in some cases, even with other religions).

In contrast, the IDM metaphysics defines the following transformations, rectifications, and resolutions as being necessary for the three concerns identified above:.

1; That inner self/soul is chosen (free), the outer self/body and world is causal (fixed/limited) and that between them, as foundation, is change.

2; That soul is atemporal (without time). The relation between self and world is temporal.
The essential nature of substance (particle matter) is also atemporal (exists/lasts forever).

3; That the nature of divinity is an isomorph of the innermost nature of soul and is real.

The first resolution is arrived at by regarding common alignments of different triples. In this example, self, mind, and body are a triple (also known as soul, self, and body). Choice, change, and causality also form a triple. A triple is formed by the concepts of the subjective context (infinite), content (finite), and objective context (infinite). Descriptions of any of these concepts require that the corresponding concepts of these triples are aligned. In this manner is formed the basic philosophy of the notion of free will.

The second resolution begins by regarding the concept of immortality as an isomorph of timelessness (without time or atemporality). With this identity, the two additional triples can be considered: there is the triple of no (zero) time (atemporality), temporality (one time), and immortality (all/infinite time), and there is the triple of self, world, and the relation between them. Again, the religious philosophy of the immortality of the soul finds some basis in a description based on corresponding concepts of relevant triplets.

The third resolution regards the concept of god as an isomorph of the notion of divinity. These concepts refer to an absolute type or extension of quality rather than to a specific identity (self, being, or thing). In considering the triple of existence, creation, and interaction, the notion of god/divinity aligns with the concept of creation (not existence) and with the subjective (not the objective). There is also the triple of existence, being (real/reality), and objectivity. As such, the divinity of the soul is real, but it does not exist and it is not objective.

As seen from the forgoing, the IDM philosophy resolves and identifies the notions central to the concerns of both science and religion via a series of isomorphic transformations. These transformations identify relationships between concepts in well defined triples (an application of the principle of foundational triplication). These sets of triple concepts (domains) may then be applied to one another based on a set of common correspondences of modality (the principle of type isomorphism). These mutual applications of corresponded triples provide the basic descriptions of metaphysics. On examination, these descriptions are found to be consistent with, and provide the foundations for, the essence of both the religious and scientific philosophies.

The manner in which the IDM philosophy considers questions about the nature of self, reality, and the nature of their relationship the is distinct from that of both science and religion (realism and idealism). However, even though the methods employed by science, religion, and metaphysics are distinct, the common foundations developed by the metaphysical perspective also show that these philosophies are also to some extent inseparable. Although the IDM perspective is in many respects new, it cannot not be a basis for both the modern and the historical perspectives on philosophy.


Cultural Emphasis

2.54-1 Cultures and religions can be roughly divided into three categories depending on emphasis of the central majority value system.

Cultures/religions with an omniscient focus place the highest value on objectivity and understanding.
They are ultimately values of wisdom and intelligence. (Examples; Science, Technology, Materialism, Capitalism).

Cultures/religions with a transcendent focus place the highest value on the hereafter and otherworldly.
They are ultimately values of mysticism and spirituality. (Examples; Christianity, Buddhism, other organized and institutionalized religions).

Cultures/religions with an immanent focus place the highest value on the here and now, life and living in the present. They are ultimately values of nature and community. (Examples; Gaia or Earth consciousness, Paganism, tribalism).

2.54-2 All three values are needed and are mutually supporting and affirming. Holding any one value over the other two results in imbalance and suffering. Maximum effectiveness occurs when there is a balance among these three primary value systems.

Where there is an excess of a transcendent emphasis in a culture, there is a tendency to justify the means in terms of the ends. This leads to much unnecessary worldly suffering, cruelty, strife, and war.

Where there is an excess of a omniscient emphasis in a culture, there is a tendency to invalidate the meaningfulness and significance of life (that which does not sustain life is not itself sustained). This can result in an (over) emphasis on separation, isolation (man from nature), and valuing the mundane over the sacred.

Where there is an excess of an immanent emphasis in a culture, there is a tendency towards excessive individuality, lack of vision, and over-consumption (a realization of cancer).


The Aesthetic Basis

The application of an immanent metaphysics has effects deeply in contrast to a philosophy which is based on dualism and physical monism. The realization of dualism and physical monism have the unfortunate effect of encouraging a strong anti-aesthetic effect on all aspects of life (it negates the significance of cooperation and evolution). Such principles strongly reduce the value and meaning (and the very nature) of life in the world.

The realization of an immanent metaphysics (based on foundational triplication and type isomorphism) encourages sustaining, nurturing, and meaningful interrelations between people -- between humanity and the environment of the Earth. These principles, when applied as a practice, result in a philosophy with a strong aesthetic basis in maturity and wisdom, each of which enriches all aspects of culture.

2J In embracing an understanding of essence, there is a shift from the anti-aesthetic to the artful, from the merely eventful to the deeply meaningful. Provided below is a set of sample aphorisms to identify and encourage this transition.

To be truly effective in life, one needs to be able:

To desire clarity, rather than just simplicity.
To value diversity, rather than just to value solidarity.
To desire choice, rather than just comfort or security.
To focus on the future and the moment,
rather than just on the past.
To have vision, rather than to have only sight.
To hear as well as to see.
To deeply feel, as well as to quickly think.
To synthesize, rather than to merely analyze.
To focus awareness on one's loves,
rather than on one's fears and anger.
To focus on spirit, rather than on just matter.
To focus on mind, rather than on just body.
To focus on quality (qualia), rather than on just quantity (quanta).
To focus on similarity, rather than on just difference.
To focus on context, rather than on just content.
To focus on that which is organic,
rather than that which is mechanistic.
To focus on meaning (inner values)
rather than on just purpose or just (monitory) value.
To focus on possibility, rather than on just actuality.
To focus on creation, rather than on just that which already exists.
To focus on expression, rather than on just perception.
To focus on communication, rather than on just information.
To focus on the spiritual, rather than on just the physical.
To focus on the infinite, rather than on just the measurable.
To focus on the small, rather than on just the large.
To focus on depth, rather than on just speed.
To focus on creativity, rather than on just control.
To focus on continuity, rather than on just symmetry.
To focus on the beautiful and inspirational,
rather than that which is just practical.
To focus on that which is within,
rather than on that which is without.
To focus on inner strength, rather than on external power.
To focus on how one already has freedoms,
rather than on what are one's (seeming) limitations.
To focus on the ways something is true,
rather than on just the ways something is false.
To focus on cooperation (peace),
rather than on just competition (war).
To focus on the sacred, rather than on just the mundane.
To focus on what is already right,
rather than on what could go wrong.
To focus on the subjective, rather than on just the objective.
To focus on the myths, rather than on just the facts.
To focus on the unknowable, rather than on just the known.
To focus on soundness, rather than on just validity.
To focus on environment, rather than on just self.
To focus on desire, rather than on just want or need.
To focus on health, rather than on just wealth.
To focus on attaining joy, rather than on just avoiding pain.


The Dilemma of Artistry

2D The basic dilemma of the artist can be understood as the conjugation of perfection with comparison.

2D2 That which is most internal to the self of the artist is considered by the artist to be the most perfect art. Yet, for any art to become manifest, that which is internal and that which is external must be combined (the creation of art must involve more than the being of the artist alone). All of creation and manifestation, all creativity, is inherently cooperative.

2D3 Due to this combination (necessary synthesis), all manifest art will be different than that which is regarded as purely internal to the artist. When the artist compares the form of their finished work, it must always be (cannot not be) different from what the artist considered as their original vision. There will always be an intrinsic and irreducible difference between the idea and image held in the mind as an intention and the manifest outcome.

2D4 An artist who believes that the worth and value of their work should only be defined in terms of a comparison between inner vision and outer manifestation will never be satisfied with their work. They will always regard the external manifestation of all their art as less than perfect (and therefore to be rejected). Too frequently, the artist (without understanding) will blame themselves for lack of skill or inspiration (internalizing rejection) rather than to be identifying the belief itself as the source of error.

2D5 Moreover, an artist will, in their personal feeling, be at odds with, (feel uncomfortable with, be discomforted by) the society in which they live (socially, politically, and financially) in proportion to the degree to which they judge (and allow others to judge) their own works of art only by reference (comparison) to some image/intention held in their own mind.

2D6 Therefore, for an artist to remain healthy, effective, and creative, it is suggested that both the action of comparison (of internal vs. external), and the standard of judgment (perfection), be dropped. The significance of art is not found in either its value (as defined by the arbitrary idea of perfection) or in its purpose (as a basis of purpose); rather the significance of art is innate in the art itself. It is best for an artist to regard their art with as little comparison and critical judgment as possible while engaged in expression and creativity. In this way, the basic dilemma may be avoided.


The Evaluation of Art

Works of art, languages, traditions, symbols, and myths may be evaluated by comparing these five aspects: the medium, the manner, the mode, the mood, and the meaning.

1) The medium of art refers to the material basis (the substance) from which it is composed.

2) The manner of the art refers to the tools, techniques and methods used to make the artwork. Any process which starts with raw materials and fashions them into artwork is an aspect of the manner of art.

3) The mode of the art refers to the school, overall style, period, or class to which the art belongs. The artist, in combination with a larger social and political community, will display something of their own personal style in all of their works, and be representative of an evolving, historical style.

4) The mood of the art refers to the specific quality of feeling that the individual work of art itself induces in the viewer. Every work of art offers its own purposes, qualities, and reflections of the intention -- the essence of the moment -- of the artist.

5) The meaning of the art refers to the complete set of references (either implicit or explicit) to anything (everything) external to the body of the art itself. This can include implicit references to other works of art, other styles and traditions, political statements, visions, aspirations, messages, and inspirations, intended to be conveyed by the art. In that the mood of the art refers to the symbolic feeling created by the art, the meaning of the art refers to the literal (or perhaps presumed) intentions of the artist (and/or of the viewer of the art).



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