Mind in universe, universe in mind

With the universe in our mind and our mind in the universe, a compliment between the two can be seen as a ‘psychocosm’. A psychocosm here is the simultaneous occurrence of our minds observing the world and the world interacting with our minds and how they act and behave between one another. There is some partial feedback between knowing that the universe is within us, via observation and experimentation, and that within us is an entire universe of its own, via contemplation and scientific methods. In the former, there is but one objective universe we are embedded within that all else plays out such as the world, other beings, the rest of the universe, and all that is not us. In the latter, the mind of the perceived, there is a subjective world in each of one's own body and mind an entire microcosm of the felt universe reflected within ourselves. The relation of the two can appear to be undifferentiated and the more we look and try to divide the two, the less we seem to know about either as to which one is more fundamental and essential to reality and the world. Yet, it is the harmony of the two which allows us to know both the universe and ourselves, perhaps as one overarching unified conception of self, or perhaps viewed contrarily to this perspective. Either one, both or various complimentary views may be seen as true or veritable in conjunction with another view which mirrors the other ones but taken together as a whole perspective, our various viewpoints make up multiple sides of a complete and actual perspective on what truly is reality.

It is through the perspective of a psychocosm, with the universe and self united as a whole, that there may be a relative, partially subjective as well as an absolute, partially objective feedback system from the mind's place within the universe and back from the universe itself as an open, ever-changing system around where the two can evolve and adapt to and from between and betwixt one another. This open system of where the mind and universe, as well as the contents of both, can correlate and may take on the form of knowledge or remembrance of where is that we belong within a much larger picture of things. Knowing that we have a much larger world, place, universal landscape, and home to call our own, we have some control over matters that may seem at first to be out of our hands. The ability to learn and adapt to the constantly changing world and even other worlds is one of our most sustaining abilities. To play the universal field is to take one's subjectivity and to enmesh oneself into a larger objective field, as well as to make oneself vulnerable to the objective world in the process, yet still retaining authority over oneself as much as possible and being a subject to, for and of the universe. Despite many major influences and powers that may go on, within ourselves, our world, others within our worlds, as well as us within others and us within the world, we may always be able to change our outlooks and perspectives of where it is we are at or in any place or moment and better adapt to the flow of any situation.

The power to adapt, change and accommodate into and towards whatever it is that we may be or can one day become is what may propel ourselves out and beyond further whenever or wherever it is we are currently. Adapting to power, skill set, or perspective that we contain and always have contained could allow for many future advancements to be made both within our understanding of ourselves and within our place in the world. To be in the world as a perceiver of it and as a field of universe witnessing the universe, we constantly and are always updating, refreshing, and are always perceiving the world anew and with fresh eyes. Always seeing things from a fresh perspective will show and reveal to us that no matter how deeply we may all seem to be lost in our perspectives, there will always be more to learn and incorporate into our worlds than we may ever be fully comfortable with. As there is a universe each to our witnessing, and our witnessing lives within the universe, there are seemingly infinite depths and dimensions we can constantly perceive, re-perceive, and be witness to that will seem like whole new realities at times. Despite that, as a curious kind, there will always be a willingness to learn the most and best we can from any situation we may find ourselves placed.

It is from our subjective place in the universe, wherever it may be, that there are commonalities between the mind and the universe at large. The actuality of affecting change being one, there may be no doubt that the causes and effects we see are both within and without ourselves and the world are always occurring. These causes and effects allow for the learning and adapting that it takes to best suit ourselves into the world and to breathe ourselves into place and where it is we should best fit in into the world. As with studies such as astronomy, cosmology, and even psychology or philosophy, we may in turn be learning about who we are and where it is we come from within a much larger context. The advance of the self into the larger world is the advance of the entire perspective it is that we share as a whole. This circular, circumambulating system of selves in world and universe may take us on a journey beyond where anyone may have spiritually gone before and may be difficult to integrate and relate back, but may nonetheless be beneficial and enlightening for the understanding of the whole.

The journey of knowing who we ourselves are and our personal understandings of the world which houses us, wherever and whatever that might be, could be one of the noblest searches there could be to take on and assume the responsibility of. Wherever we may one day go, the changes we may undergo, and the places our journeys will take us may be seen as the transformation of all of these in one broad scope. Whatever our destination may be, it could be of importance to know both ourselves and the universe as one singular function. The depths we so far have explored both shown growth and promise that there may one day be a unification of the two, and it is this unification we may have been searching for millennia. As a unified whole, the two may inform and relate to one another much more than we may understand at any one time. Yet, it is with much hope that we may see there being something grand to behold on this journey.

As a psychocosmology, there may be no one singular truth, but would perhaps necessarily include that of which may be harmony, union, balance, understanding, or something complimentary to all of our views as a whole. The purpose of multiple perspectives being to add them together and to multiply them into a larger perspective as one overarching view of who we are, what the world and reality are, and how reality and the world, in turn, have an effect and operating within us. It may be in the form of many studies, such as our personal experiences and psychology, cosmology and astronomy, music and the arts, or any domain that may have significance, without strict definitions, limitations, or boundaries. The ability to guide and direct whatever it is we do, where it is we go in time, who it is we are in the world and the optimal solution of them all as one that we may find and discover unknown possibilities around each corner. In this grand, elaborate vision, there is not much without humility, however. Not to overestimate or to assume too much responsibility at any one time may be of use. To realize we are fallible and can be misled by much may show that humility may be highly necessary within this process of discovery of both the self and of the world.

To have hope and inspiration for whatever may be around the corner could be one of our greatest strengths as a species and it is with the reflection that we may be shown or have been shown the potential of what may be one of our greatest journeys of all. To hope is to dream and to dream is to, at least partially, to will into existence. To will is to show what it is we desire and to desire is to know ourselves and what the world has to offer. But in humility, we may never achieve what it is we truly desire, yet we may be shown what it is that's needed or necessary for this journey of finding our place within ourselves and of the world at large.

Mind in universe, universe in mind

Between space and time, there lays the potential for a mode of perception that transcends both - faintly or virtual at the very least or real and actual at the most. It is the in-between aspect of spatial distances and temporal moments. Through the increase or decrease of duration between moments, we may see things that are causal and things that are effective as one overarching movement. To perceive between any occasion in space-time and to see what is occurring when any substantial change occurs in any way is to see nature through a new lens. It is via many upon many lenses that we may see the world through and it is any lens that allows for more and more to be seen of ourselves, our world, and ourselves in relation to the world. In seeing more and more processes and happenings in the world and in our own psyches, we can gain knowledge of the why and how of these processes, which we may have never seen before, at least for ourselves. To have the ability to scope out new avenues of perspective and to see the world anew when things start to coalesce, we start to see what makes things work the way they do. To allow for longer and shorter duration and on lesser or grander scales, we start to lean out of old views and perspectives that could seem so limited after their observation.

With no fixed or set way to look at things and through a linear, local position of the world which we may have once used to take for granted that is now changing and always has been ever-changing. We all live with seemingly fixed perspectives that we have had as far back as our memories go and it is these perspectives that can be changed through time and effort, even if it is only ostensibly transcendent to time. This could also be the same for the material reality that is said to be the basis of reality. Matter may change or morph and can undergo different states and phases and so too may the mind and our personal perspectives of who we assume ourselves to be.

To assume it is all physically determined and that there is no room for a will to be fully or partially free, we may leave ourselves locked out of the possibility that if we do have a will that is free and that we can change both ourselves and the world for the better, through the choices we would only appear to be making ourselves. However, if there is room for a will in the world we may start to see a union of space, time, and our place embedded in them as a way to express the will as it is, or could be.

In taking on all these new lenses and filters of the world, we might even begin to start an idealist take on physics, where the form of the brain, the neurotransmitters, our sensory inputs, and our ideas start to blend together as a whole and unbroken and threaded structure of a causal chain going back to the origin point of the universe. With what is going on in any moment in the brain, we can take note as to our own subjective states and begin to make inferences and find patterns between what is going on within the brain, what is going on in the mind, and elsewhere in-between the union of the two.

Through seeing the world with a diverse set of lenses and perspectives, our innate capacities of human beings could be utilized and put to the test. Seeing and contemplating images of the universe at large and its billions upon billions of contents, we may have difficulty integrating and making sense of all the input we take in. Existential questions may emerge, and we may start to feel small and insignificant in the grander view. Yet, many of our actions and behaviours are as important and significant to us as the forces of nature are to the structure of the universe. Like a wave in an ocean of experience, we all are just as a part of the whole as the rest is. Seemingly, the galaxies, the stars, and the planets wee see around the universe may be large, yet we assume they do not have as many degrees of freedom as humans. Also, much like parts of an ocean wave to the rest of the ocean, we all take part as drops within larger waves within a cosmic ocean, cosmic web, or cosmic tapestry that has and is flowed and has been woven over a span of billions upon billions of years.

It is a slight paradox that the apparent inanimate world can create a species as complex as humans, yet if this inanimate world were to have an initial causal spark or scintilla of spirit in it guiding its course, we may start to work with our own spirits as well. To expand the scope and to see things at many levels of complexity is, so far as we know, a uniquely human ability. For now, the only that we have to compare to ourselves is that of the universe, for we are conscious crests in its seemingly daunting large, unconscious ocean.

But to take the idea of idealist physics further, we may use our physical nature to further our minds and spirits to assume and to utilize our neurochemistry and perspectives to our own advantage. To turn the mind in on itself and using our physical brains to make the mind and spirit something more tangible, there could be much to learn from understanding either ourselves, our universe, or the two taken together as something complete. To take the mind and to find out the mental elements that make it up we could perhaps come to achieve the ability to change our outlook and find a meaningful place in the universe.

Whatever the potential fundamental mental elements are, or one day could become, it may take much learning and understanding of who we are, where we came from, and where we may head to through introspection, contemplation, meditation, or any other worthwhile method that uses our broader conscious minds and potential of will in harmony with one another. To have elements of the mind may seem a bit reductionist, yet in reducing what things are to their most basic speculative ontology, we may alter or change who we are, what we are, where we may go and the journey in those spaces and times we can now dive between. Any new outlook would be good to have, if not only to investigate another way to view things and to have a more complete perspective.

With a metamorphosis of old perspectives into new ones, and through seeing things in an in-between state, where time and place may not be as significant as they currently are, we could see changes all happening at once or not at all. Everything flowing and nothing abiding, the ever-changing currents in the cosmic ocean may ebb and flow with much to glean in our future insights. To come up with idealist physics would be to know thyself and the universe as one integrative process.

The meaning we can find in our lives is only as strong as the meaning we give it and imbue it with. We may see that without finding and making meaning, we fall back into the unconscious mind, less free and even meaningless states of mind. These states of meaningless are neither more than nor less than patterns themselves, much like meaning is. Meaning comes from well-established patterns in the world and in making and establishing new patterns as we grow and develop, each as individuals and together as a species. To create patterns with meaning would be the will to keep order in the patterns we partake in on a daily, weekly, monthly, seasonal, and/or yearly basis. Repetition of patterns and meaning in the world comes out of the world through us by becoming aware of them. In becoming aware of the patterns we partake in constantly, we start to see why they may have the meaning they exhibit.

It can be hard to find meaning in a river of constant, ever-flowing information that is always changing but if we can find even just one constant to hold onto in that river, we may start to see the value of meaning in the world. Within the material world there doesn't seem like there is much value or meaning in anything, as it is all dead and inanimate matter. Despite that, the mind may very well have emerged from this inanimate material and in its constant learning and adapting to our substantial material to work with—as well as imprinted patterns in our pasts—that the spirit eventually showed itself in the mind, coming from the mind, which seemingly comes from matter. To have a spirit is to find the meaning stemming from our minds and therefore material selves.

From matter to mind to spirit and back again, there is a loop of self we always have and attached to our material, bodily selves and partially is our bodies. These bodies, moving through space and time and in cyclical momentary patterns start to leave tracks or habits that the mind may develop. Thought patterns now revealing themselves, the birth of meaning and significance to our lives, and events around us begin to shape and form. The mental leading into the spiritual, the spirit we have is always figuring out how to live a life of meaning, significance, value, and even virtue. This process is unique to each of us as we are unique to one another.

To use our minds at their optimal would be to seek and develop new patterns of order and meaning above and beyond the mind and in space and time to create something that will last either in one’s life or after one’s lifetime. To assume spirit would be also to assume that our patterns and actions really do have a value that allows us to live on, knowing we made tracks in the world of matter. The potential to reach the utmost levels of spirit, like a higher dimensional shadow being cast on the material world is one that might only translate to ourselves and those who are around to share in our minds and spiritual lives. It might be that patterns, universal in their nature, will always be universal and may be deeply embedded in our psyches as such.

To create meaning and meaningful patterns in our own matter, minds and spirits would be first to become aware of our own presence in the world. Having and being present to others, the world, and Nature around us is to take note and observe how all things seemingly external to us and all thoughts internal and within us can correlate to one another. That is to realize, the patterns outside of ourselves and the patterns inside ourselves are reflections of one another. It may also be necessary to see our lives as one long, unbroken thread leading up to whatever present moment we may be in.

Meaning can be found in any and all moments we find ourselves situated in. It may be the next moves we make that lead to other moments down the line, or it may be on a more long-term scale in the planning and preparing for what may come to us or what we could achieve one day through discipline. Discipline and meaning can go hand in hand, in that if you train your mind to spot things of significance in one's life, then those may show or reveal to us who we really are and our own significance in the world. Discipline may also help one find meaning by training and flexing our will to match who perceive ourselves to be which may all be in our own minds, but still as part of the world at large.

To train our searching and desiring for meaning in life is to find and discover that there is a single unbroken line of the past leading up to any one moment. These bright moments that come along once in a while tend to add up and themselves have patterns to them. Any pattern can be found to have meaning, yet it is the weight and value we give any sort of pattern that the power of such can have some true meaning in the world. Through our vivid memories, we can see what we notice, focus on, and pay attention to at any moment. And the impact or significance these vivid moments have on us may help to reveal why they are important in our lives, therefore, attributing to our search for meaning and in our self-discoveries.

If even a hint of meaning can be found anywhere in the world then we can really decide then if we are living a life in a way to match up to our potentials and capacities. The capacity for meaning has led to many people over the millennia to push through the obstacle of strife and suffering and it is in finding meaning that will decide what we do at any moment and through overcoming the meaninglessness of it all, in which we may find a reason to carry on, or even happiness and contentment. Despite meaning not something entirely objective, there will always be some meaning to be found outside of ourselves and inside of us as well.

As something subjective, there is no one thing or event that may be significant, and if we all live entirely in our own heads then the meaning we find in the world may be of no use, and the pattern to turn back into suffering may come back once again. But if we were to understand the meaning of one another, we can maybe find higher and higher levels of meaning if we were to connect it all into one large picture, where the meanings we each find can become entwined.

The present moment is all we may ever truly know and it is the present where all our experiences take place. It is the experience of the present moment that we may know the world and our place within it. It is at any moment or all moments of the past that leads up to any point we may find ourselves in. To extend the presence of our experiences to future experiences, would be to make the present moment extend both inwardly and outwardly across longer spans of time and places.

In our lives, we experience one long, broken-up thread of moments that make up who we are at any moment. To unify and weave together our fragmented experiences of all the moments in our lives, would be to see our lives as one ever-flowing series of such moments. From there to here and from then to now is a shifting of the moments that make up our lives from one to the next. But how long and how unbroken is the thread leading up to wherever it is we may find ourselves now? It can not be reduced to any one place or time and is rather a process of knowing and understanding that throughout our history, we have always been connected to some causal source however obfuscated it is or could be.

In extending the present moment across all other moments, we can see that much like multiple processes, time and events may and can overlap and integrate into one another. It is in how all these moments overlap that makes it seem like we are separate from whatever the primary, the first cause may have been as a kind of interference pattern, yet it is also in these patterns that reveal our connection to the causal source of the entire process of the universe.

Taking things that happen and extending them over a lifetime, we can perhaps see larger patterns in our own lives and how the roles we play day-to-day may be a part of a much bigger picture. It is the bigger picture of our lives that we may find and create meaningful patterns across time. Extending and elongating the moments that make up our lives would possibly change our perspective on any negative moments we may face, as we might then see that much like waves, each moment has its own ups and downs, crests and troughs or peaks and valleys.

Our lives may break up from day to day or week to week, but it is trying to see it on a year to year or decade to decade basis that we can see how our actions add up over time. As we build and make patterns and habits, we start weaving our lives one thread at a time. Through this weaving, the fabric of our lives obtains meaning and significance to ourselves. It is also through this weaving of patterns that we can see our lives as an ever-growing tapestry. Working with the patterns we have woven in the past, we can begin to start working with our past as a substance to make decisions in the moments that have now been established.

The fabric of our lives can have threads of moments short or long, small or large, and meaningless or significant. To be able to see the fabric of the whole that makes us up would be able to make and change the patterns we weave in any one current moment. Through extending these moments over time we may gain the ability to change and alter much larger portions of our lives than we may have assumed if the now was just a single instance.

However, more than any singular instance, any moment is made of many overlapping ones, reality itself may be changed or altered as we weave through moments in the world. Dissolving boundaries of our world and ourselves and weaving in and out of here and there, the influence of the moments in the world on us, we adapt to each and every single moment that occurs around and within us.

But again, to extend all occasions of the past into the current moment of the now, there is almost the entire human history and cosmic evolution available to us at any one time through us and within us at all times. We have billions of years of gradual understanding, awareness, and adaptation contained in us that we can look back at any time that makes us who we are in any singular present moment.

A singular self is made from a conjunction of many properties that all add up to beings such as us. The selves we are, are based on our own pasts that lead up to who we are today and who we could become tomorrow. In describing the self as holomorphic, we might see we are the totality of everything subsumed within our minds and something above and beyond that which could be as malleable and changeable as our perspectives themselves. To know the self and what it is in its wholeness would be to dive deep into the unconscious as well as an emergence into the collective consciousness. The self might also be considered holomorphic in the sense that we are fragmented reflections of the entirety of the collective conscious as ever-changing, growing, evolving bits of the whole that exhibit the same behaviors that we do.

To define holomorphic a bit further, we may use the two fragments of the word as they are described. Holo—meaning whole or complete—and morphic—meaning a specific shape or form—we can see that something that would be holomorphic would be a whole and complete shape and form. To relate to a whole self would be to take our entire body, mind, and environment as an overarching concept of who we are.

Through knowing the body alone as a whole would include the brain, nervous system, endocrine system, and all nerves and various cells as a part of our bodily presence. The mind too may be included; every thought, perception, cognition, apprehension, and so on, make up the whole of the mind. The body and mind are both parts of an open, constantly adapting system that makes up conscious experience as complex as our network of cells. The environment, both local and non-local, has an effect on that system which molds, has molded, shapes, and has shaped the brain as it developed and continues to develop in time and space.

It is a larger, universal environment that we all share, where we play out our lives. The universe and the laws of nature are not excluded or outside of ourselves, we might see that we are reflections of the whole of the cosmos. If we identify as reflections of the cosmos, and both of which being either holographic or holonomic, we may perhaps find to see ourselves integrated into a larger holomorphic being.

Holomorphic is used in this writing to refer to the whole self undivided from the world and laws of nature we notice outside of ourselves. Yet as reflections of the whole, we have laws that govern our own lives that are just like that of the cosmos at large. These laws that govern us may take on their own form in relation to our unique perspectives as humans but are still subsumed by the laws of nature at large.

To notice, acquire and adapt to the apparent laws which rules our lives might be to assume a holomorphic form. With our pasts determined by laws that lay hidden in the unconscious, if we were to discover deeper laws guiding us and our evolution towards the future, we can learn to change our actions to best suit the opportunities that may come our way. This is where being a complete form or shape may be of advantage. To know that we are subsumed by the much grander processes that have brought us to where we are today we may see ourselves akin to and even empathize deeply with the universe.

Empathizing with the universe either may or not be a leap of faith and/or reason, but as a step toward understanding ourselves as a whole, it may be useful to include the universe in ourselves somewhere or ourselves in the universe.

Being holomorphic—perhaps we can in real-time—change our actions and behaviors that best suit any situation we may find ourselves in, as knowing ourselves as something complete in our presence, we see how things may work at any moment. Knowing our pasts, with all the knowledge we may have gained, all the experiences we have had, and everything that makes us who we are, we might see that we are always only in the present moment.

A holomorphic being might be a being that knows very well that our internal and external worlds correspond to one another, that the past and future are reflected in any present moment, and that we are what we behold. To behold and to apprehend the universe, and with ourselves as a small bodily reflection of it, both of which may teach and inform one another. As a potential underlying nature connecting the disjunction of the psyche and the universe, the concept of a holomorph may seem odd at first, yet may help us understand both ourselves and our place within the universe.

To see ourselves as many overlapping, changing occasions of experience or processes we might not see where the dividing of boundaries between self and world may take hold. As a group of processes found within the much larger process of our society and world as well, we might be a holomorphic representation of potentially larger processes that govern us as well as the universe.

With much happening in our minds as well as the world through the ever-growing holomorphic nature underlying ourselves and place embedded in the world—we can see how we may be like the world-at-large through our perceptions of it. The wholly complete shape and form of the universe may very well have a shape and form such as ourselves. At first, we can achieve this through the imagination, yet, when patterns between mind and universe start to reveal themselves more and more in time, we might see that the cosmos and we ourselves are more like one another than previously been imagined.

If we are to take a perspective that matter builds up to mind, which then builds up to spirit, we might take more consideration as to the value of consciousness in the world. Consciousness found nowhere else but here, wherever here may be so far, is an achievement of surviving chaotic conditions and adds to the perception that there is order in the world. It is through our conscious awareness that order manifests and reveals itself. To assume that the universe has high levels of order behind it would also assume that consciousness may play a major role in the universe or the world as a whole.

It might sound odd to spiritualize the universe or world, but if we are to take our subjective perspectives as having any meaning, then it is through the will of the universe that brought us to where we currently are. Matter, considered as nothing but mere billiard balls, can somehow lead to minds as complex as ours but, with our materially based minds, we can either choose to affirm or deny that we may have a spiritual nature as well. If the spirit is an emergent phenomenon from the mind, with the spirit itself being emergent from matter, we may build up a model where there could be meaningfulness found from the universe that made us who we are.

Almost any matter can interact with our material, mental and spiritual selves, in varying degrees. Neurotransmitters and certain chemical compounds can interact with our minds and are considered psychoactive. It is psychoactive substances that may change and alter our mental and spiritual lives. In altering our higher faculties through the use of various physical substances, more and more of the natural world can be shown and revealed to us through transmuting matter into spirit.

Any increase in our knowledge of the world of mind and spirit may be seen as fruitful and beneficial. Through our consciousness and our altering of it, as it is, we may find the importance of turning material substances into something more spiritual in nature. Each molecule that interacts on a psychoactive level could even be considered to be a spirit in and of itself. To have a spiritual nature attached to chemical compounds there may be more to learn and observe in how they integrate and find themselves placed into our lives.

In opening up to the spiritual nature of the world and universe, we may come to higher modes of becoming and being which may have been previously locked to us within our previously limited view of things and out into the actualized world as a whole. To come to a sense of wholeness in the world, the spiritual aspects of the material may need to be found and it can be found indeed if we were to turn inward and look at our own malleable substance of mind and consciousness that we have to work with.

Consciousness being malleable and changeable when interacting with these now spiritualized material compounds, we can address the role that matter may play in affecting our consciousness on more than one level. To adopt and adapt to the use of certain substances, we can learn and observe how to best use and utilize them to the expansion of our minds and spirits.

Expanding our minds can, at first, come with fright, as when we do we are entering unfamiliar territory at first, but is not to be neglected and can come with its own set of advantages and challenges. To turn matter into the mind and therefore spirit is to open up the doors of perception to worlds perhaps never previously explored before. These new regions to explore the mind and all its contents can potentially help us come to terms with the changes in the world and may help us see things in a new light.

Consciousness is simultaneously material, mental and spiritual. It is in how these three interact with one another that the form, awareness, and experience of any conscious state may play out. The set and setting will always play a major part as well, for when trying to reach spiritual matters the physical world and our mental worlds will always be a factor in how using spiritual tools will work. The setting, the material world around us affect the mindset, the interior mental world, and it is both of these that may allow for a negative or positive spiritual experience.

But with all of that said, the ability to change the material brain and affect it with mental and spiritual tools is not to be taken lightly. In changing our chemical compositions, we may radically change our views and perspectives and we may lose our sense of our former selves, and we may use to have been. To change our personalities is drastic, and we may lose what we may have had, but there may be just as much to gain as there is to lose. It's all up to oneself and one's tolerance and stability to choose how deep into the mind and spirit one may go.

A conscious element would be the smallest bit of information that would go into a single unit of consciousness and hypothetically could be measured and be used to work with. The potential for there to be units of consciousness that can be measured, recorded, and seen within the mind and world also contains the potential to work with our conscious awareness to our own advantage. To know the units and how would they make up any given conscious experience as complex as the ones we experience day to day, and even some more transcendent ones, would be also to know how to change our awareness and experiences more to the ones we may wish to attain.

At first, it may seem as though our consciousness and awareness of our experiences just seem to rise up and bubble out of our own unconscious psyche, yet it is through a cause and effect process that brings forth one experience following any other, including what we may be aware of at any time. These causes and effects of our consciousness so far have proved difficult to pin down, as when we are aware, we are also in motion, no matter what is or isn't going on around oneself and it is this motion or change in ourselves and environments that makes consciousness the dynamic process it is. But to be able to take hold of a single fragment of our psyche we may see that there are many elements that makeup consciousness.

To be able to find the elements of consciousness, we may need to find the commonalities of every qualitative feeling, sensation, thought and intuition we have and to be able to deduce what it is underneath them that may be occurring. Somewhere between the physical happenings in our brains and our mental happenings lies a liminal zone between the two. More than mere circuitry, the mind has many drives, wants, needs, desires, goals, and wishes. These aspirations of the mind remind us that there is a world we have to make our way through for the mind to accomplish its goal in the world. In finding commonality between all our qualia would be to know what any individual, indivisible unit of experience or conscious element would be.

To take in physical laws of nature would be only one aspect of what and who it is that does the experiencing. To find out what is and isn't conscious may be an undefined and fuzzy boundary between what is and isn't at first, and in taken various perspectives as to what consciousness is, we can see that there is no clear or well-claimed way of knowing or saying what is and what isn't conscious as far as we can see or can ever know what the correct perspective of the nature of mind really is. In turn, having a more clear perspective will perhaps reveal to us too how much weight and value we may place on the mind and conscious experience we may encounter through formal awareness.

One thing we can know for near certainty is that the form and structure of our brains—with its complex, highly organized network of synapses and neurotransmitters—exhibits such capacity and the ability for conscious awareness such as ours. Yet, what the brain and mind are doing and trying to achieve through knowledge, understanding, intentionality and its aspirations are still quite unknown and mysterious to us at the deepest level of investigation. This is why there may need to be an understanding of each element of consciousness that lies somewhere between the brain and mind, or unites the two.

Here, units of consciousness and conscious elements may be taken to mean the same thing, although perhaps somewhere down the line there will be more of a distinction. To know these elemental units would be to know ourselves and our place in the world, as we would be able to perceive what it is we are driven to do and will one day accomplish in the universe. To scope out these elements would be akin to seeing through a whole new lens and filter to examine our minds, the world, and our minds within the world. Perhaps if consciousness is created by our cognition in and of the world, we can come to understand ourselves as our thoughts, intentions, and behaviors in the world.

If we were to identify more closely to our minds and mental activities, there would be new perspectives to assess ourselves, who we are, or assume ourselves in relation to others in the world. To know ourselves and others as our more ephemeral, mental selves, even for some time, we can come to a much more complete picture of the becoming and being of the mind as something more powerful than we currently give credit to the disparate thoughts in our heads. If a greater conscious mind may come about via harmony or synchrony of a variety of lesser, singular minds, then this harmony or synchrony of multiple minds may have made us who we are today from where we once were before. To harmonize with the thoughts of others is to harmonize with our own thoughts as well. As thinking beings in the world, we are so much more than just that.

More than just mere thought though, in understanding the changes between one conscious state and the next may be where we find there is stability in our default mode of consciousness and may come the ability to alter the elements of our consciousness to reach states never before witnessed in and of ourselves. All of this would appear highly subjective, yet if there were those interested in finding their own subjective truths as to the nature of consciousness, there may be an understanding between individuals attempting to do so and harmony and synchrony may emerge allowing us to be in an entirely new territory if this is to become any sort of reality.

The awareness of presence, our own presence, comes in two forms; the first being our outward presence and the second being our inward presence. Outward presence comes with it the physical and embodied self that makes us who we may identify as. It is the outward presence of ourselves that allows us to be actors in the world through this physical embodiment. Next would be our inward presence that allows for conscious awareness to reveal itself and appears to be that which we see out of and from. Our inward presence has perhaps a much larger space to contain, as it is our bridge to our inner selves within our physical body and our perception of the world at large. It is through identifying a difference or commonality between the internal and the external, that we may come to find out who we are and our place within the world.

Outward presence is similar to the presence of our form, whereas inward presence would be similar to the presence of our awareness, both of which we can have access to in near any conscious state. Form and awareness differ in the knowledge of what is what in the world. There may seem at first to be a strict distinction between the two, but the intention here is to reclassify the distinction from mind and matter to that of awareness and form. Mind, more similar to awareness, is our inward presence which has the ability to project itself out of matter seemingly, and matter, more similar to form, is the outward presence that has the capacity to bring forth mind out of itself apparently.

The two together project themselves as a holographic representation of one another; as certain minds are aware that matter goes into the mind and the certain matter has the form that mind comes out of matter. They presuppose one another, in a certain sense, in that with the right form and awareness, there may be a present form of awareness and present awareness of form that comes from complex levels of this holographic representation and order of one another that goes into beings such as ourselves which exhibit all of these qualities.

Any bit of matter may in a sense exhibit such form to bring about awareness or any awareness may bring about the matter through itself, but in the communally based space within the middle of and between the two, we may find presence to be at the center of them. The forms have a presence in the world, as they occupy both space and time and the same goes for the mind and awareness. Instead of divides between outward and inward presence as two separate things, such as extended things (res extensa) and thinking things (res cogitans), we can perhaps see the middle ground of the two better expressed as a presence in either direction.

As a complex aggregation of conscious elements or units of experience, the inner and the outer worlds that affect us make up part of who we are in our entirety. It is this aggregation of many upon many overlapping instances of inward and outward presences and a myriad of other aspects as well that allow for complex, higher-order thoughts to emerge. It is through pure presence that we may see that the two are not as divided as first thought to be. To use our minds to assume matter is all there is, or to use our matter to assume the mind is all there is seems to leave an incomplete synthesis of the two for a more whole and complete perspective.

The perspective attempting to reveal itself here would be for complete synthesis of ideas, however idealistic or unrealistic, and might be an unending challenge to set ourselves up for—perhaps to pursue answers, or perhaps to allow for an ever-growing perspective that will be present over time and through space. The intentions here are that of questioning previous modes of thought that have led us to where we are currently and to provide fodder for thinking about and expanding the current paradigm to be more inclusive to all variety of perspectives out there within the world and the minds of others.

We can doubt almost all there is to the world, except maybe our conscious experience, and even that may come into such doubt. But if there are only the thoughts we have that exist, then it would not matter what form lies beneath such thoughts. The inward and outward presence we have appears to carry itself with us wherever we go. The inward presence contacts the outward presence through cognition and it is cognition that may get us out of previous cognitive processes that may not be as useful as they once were at previous points in time.

Here, there can and may still be some sort of metaphysics to explain both mind and matter that seems dualistic, yet there may or may not be more harmony, synchrony, or symmetry between seeing mind and matter as an inward and outward presence instead of dividing the world into extended or thinking things. The perspective of having both inward and outward presences seems too much better to correlate to one another and may appear as a coincidence of opposites that play off of one another much more fluidly.

Between and above and beyond the objective and subjective perceptions of the world lies a potentially harmonious union or synthesis of the two perspectives. This superjective perspective is one we could very well have had before we became aware of ourselves and our seemingly isolated beings. Yet to know ourselves as a complete form would be to know that we are every point of action and behaviour that leads up to any singular present occasion we may find ourselves situated in.

The superjective self would be a whole and complete synthesis of ourselves, the people in our lives, and the environmental world we find ourselves in. To superject on something would be to take the objective, immutable world and our subjective perspectives into a larger, overarching picture of who we are, what to do in the world at any moment, and why we decide the actions and behaviours that we choose to will into our beings. Any singular perspective is limited in its scope and with changes occurring from every occurring moment to moment, there is never one static, solid, or concrete way to view either ourselves, our world or, our place in regard to the world.

To the perceiving mind, there are constant fluctuations between the inner and the outer. The transmission, absorption, and emission of things as they are, have always, and may very well always be in question and up for debate, which is more than welcome and expected in most scenarios. Yet if we could take the world as we know it to be and adapt to it to be able to flow with nature, our nature, we may see that the divide between self and other can also be adapted and changed to fit into a larger scope beyond one singular perspective.

To be inclusive of objects, places, times, and events that lead up to a moment we find ourselves both from within and from without, we may see the contents of our conscious awareness are tied into our conscious states and experiences as well. To journey into and from anywhere in the world and ourselves is to journey through the other as well, in the sense that there are minds in the world and worlds within minds. These simultaneously occurring processes are also what allows us to adapt to any occasion of experience and to see how they fit into one another based upon the histories of both.

We should very well be aware of the potential of a superjective self, as it is nature that makes us, is us, and will continue to further employ creative ways to make connections between the two. A synthesis of objective and subjective is entirely familiar in the sense that we have an intersubjective self, a self between selves, which can create a harmonious union of the whole of who we are. We can and do have the capacities and abilities to perceive nature again and again until we get to see what it is the superjective is trying to bring forth, and in doing, so we may see that all that we see, think, do, and say have been partially determined by this superjective, holomorphic self.

In still trying to come to grips with this idea, there may be discordance at first, in assuming we know who, and what it is we consider ourselves to be, but the seemingly external world may reveal many surprises about ourselves that we may find intriguing, interesting, or perhaps downright detestable. Yet to unify and to synthesize, is to explore many ideas and concepts, and we may see our minds are not as isolated as we may assume.

To be determined by many overlapping occasions that lead to any moment we are situated in may be seen as though we are fated to live the lives we have out of the sheer necessity of how things are and as they are, would be to neglect all the choices we consciously decided to make in moments of clarity and in feeling where the will rises. To be determined to free the will from either the one subjective or objective perspective is to see things as superjective.

In the superjective perspective, it could be seen that all singular perceptions add up to a larger, fragmented view of how things are, why they are that way, and what should perhaps be done in life. Yet this too may be limited to the one seeming world we find ourselves within on any occasion. To take multiple subjective views of the world and multiple objective worlds to view, we may all have our take of any world, but it is the world that made up that view in the first place. This interplay and projection of our worlds and worldviews all have their place, for they all have the ability or actuality of being. This being in the world, being a world in and of itself, is a holographic representation of itself. Our perspectives begin as virtuality of becoming something actual and more whole and complete in the form and shape of our perception of it.

The superjective, exhibiting itself as holomorphic, exists in a state of undifferentiated object or subject while still supervening and operating both with and without the distinction of the two. What occurs in one domain may occur in the other, and also as a part of them taken as a whole. The superjective is all things at once; objective, subjective, superjective, as well as intersubjective even between the superjective and its opposing perspective of total lack of view at all. There is an apparent gradation between no perspective to start with at all, to the objective world that then allows for subjectivity to a superjective synthesis of the world to view the self opposing the lack of any perspective at all to reflect upon.

The superjective position then might be to ask not where the distinction lies between object, subject, or in the superjected union of the two, but holding this synthesized union up to the difficult to fathom total lack of perspective at all. What could be accomplished not if we were to divide things up between selves and worlds, but between nothing and everything and in how there is a seemingly insurmountable and the impossible perspective of having no perspective or things to perceive at all? A distinct lack of perspective to have at all may be the only thing not even the subjective may reconcile.

Currently thinking that consciousness is so hard to figure out since it has at least three aspects; a material form from corporeal bodies of particles, a mental awareness from oscillating waves, and an immaterial, yet still physical soul of an evolving field it all plays out on.

Explained another way:

Consciousness =

Form or Body (Particles)

Awareness or Mind (Waves)

Experience or Spirit (Field)

All three would be enfolded in a whole, meaning they would integrate and can maybe seen and taken together as a single unit of consciousness in this view.

Consciousness makes the cosmos whole, as the cosmos is making consciousness become whole, with an ever-flowing creative force generated at the centre of every moment of both the presence of consciousness and the presence of the cosmos, as well as the presence of the two as one.

Art as consciousness exploration diffuses the objective and subjective perspectives and suffuses what begins as something virtual to something actual through any capability a conscious agent may have.

Creative works allow our potential capacities to flourish into vivid and lucid abilities.

If we assume it will take all the minds in the universe together to make sense of consciousness and it’s place in the cosmos to answer if the cosmos itself is conscious we may find the importance of connection, integration, and preservation of who we ourselves are within the web.

Consciousness which can be expressed is not consciousness in actuality

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Consciousness that can be cognized is not the whole conscious experience

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The uncognized is the beginning of the universe and the mind

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Consciousness is the mother of all phenomena

Thinking about consciousness as being 'Causally Active', in the sense that the conscious processes of noticing the effects that other things, beings, and others akin to us in the world have on us, induce in us a 'metacausal', causation of causes, process in our own experiences.

With the view that there is an ever-changing, ever-present, great interlinking between that which can produce and choose further cascades of causes and effects within this world at large and the worlds within us, this creates and links back to the very beginning of the causal cosmos.

"Consciousness..

Now I know where you are..

How do you like your soul?"

What if consciousness can be perceived, or even considered as primarily a temporal rather than a spatial phenomenon?

As in, could one perceive or consider that 't = Consciousness', for some or any equation(s)?

Query: Are there some states of consciousness which can harmonize, reflect and reveal one’s own perception of their ideal self and have it be observed with their very own eyes, heard with their very own ears, as an actualized and externalized ‘soul mirror’ of their very own self?

The biggest question that I have in life is, "Is Jupiter Conscious?". It first came about via a psychotic experience that lasted for months and months, peaking around January 5th, Jupiter at opposition. How would one either verify or falsify that without a science of consciousness?

If cosmic consciousness is taken to be defined as 'consciousness or awareness of the contents of the universe' and adding in a perception that we are 'shadows' or representations of the stars above us which we are born under, then cosmic consciousness may be of a personal nature.

Say the universe is either a simulation or simulacra, although maybe more of a quantum Bayesian ontic pancomputation of the evolving wave function of the whole universe - we never the less act and behave according to the season of the stellar patterns which we are entangled with.

The perspective of first atomists, mainly Zeno with his paradox, may imply that the units the universe can be constituted of an infinite number of ways to divide the bits. If we maybe had a Pythagorean atomism, all finite and discrete units of reality could be rather musical and lyrical.

With an intersubjective knowledge of music and the ever-present invocation of a 'felt presence of experience' - which instruments, songs, albuma, artists evoke - as well as the ideations of a string theory, could music and art resonant or reveal to us deeper harmonies in reality?

To summarize this all as a single inquiry:

Could there be an understanding of the cosmos as a universal, celestial music box, of which our corporeal selves altogether play as a collection of notes, our mental lives as our melodies, all of which play into a grander orchestration of it all?

Perhaps states of consciousness are exploring, examining themselves and seeing where it was they once were, where they will go all throughout time perpetually until all conscious states reach a greater equilibrium or harmonious position until consciousness realizes itself is all just light.

Can a state of consciousness be described as Sophic?

Can psyches and archetypes become entangled deeply across space and time?

If synchronicity is acasual, beyond any causal influence of ordinary matter, perhaps it’s another state of matter, or has the properties of that of photons or other bosons. A force cutting through time.

Cognitive resonance akin to Sheldrake and the morphogenetic field, a psychogenetic field, which contains a landscape, bodily objects, and the soul-like agents' bound together as one, yet with one other, higher force, which is the whole of the world and it’s myths in ones presence.

With the hermetic axiom of that which is like will attract that which is like itself, paraphrased, perhaps consciousness or the psyche is a wave-like phenomena as it knows waves - Sound waves, light waves, mechanical waves. But the archetypes are true constants within the field.

Does the universe have its own nature? What's the relation between the universe and a monad? Nature and the (a?) monad?

Monad->Universe->Nature?

Nature->Monad->Universe?

Universe->Nature->Monad?

Like how atoms emit photons when they jump from low energy states to higher energy states, so too can one turn one's fiery pain states to brightly shining and highly luminous and even radiant states into and from the fires of consciousness. Pain can illuminate hidden colors of self.

What if as a creator, artist you accidentally and intentionally pull and draw from upon the collective consciousness, spirit, zeitgeist of the time both knowingly and unknowingly from the exact space-time coordinates of that place and location, limited only to ones knowledge?

Atlas will forever and eternally be condemned by Zeus to stand at the western edge of Gaia for perpetuity until whatever his fate by Zeus has been given is completed and however that occurs, one may draw upon his stories and myths as inspiration yet would be but shadows?

Shadows of a greater goal at that. Artistic teleology that cycle within nature itself, which attempts to integrate and enmesh and play out its wishes, desires of its own nature. The teleological nature of nature allowing more and more of space and time to become a playing field?

Atlas’s own creative fate being immorality, however subjective primarily yet as climate changes, more of the cosmos comes into view and we see the universe as it is in actuality, we see the reasons for once believing behaving and knowing myths to be true?

I once imagined and seen the whole and entire world as a work of art, every bit of qualia, whole cities - street names and all - all works of art of our selves in the world. We all became artists, no matter the occupation or vocation. Like a single ant seeing the entire hill they are all building.

It’s beyond any and all explanation. There was a as though the whole and entire over-mind trapped and contained within, in a singular mind in and of itself, a part of the whole reflecting the whole as a whole. A piece of infinity. Et sic in infinitum.. and so on, and so on...

Consciousness as consciousness seeing, hearing and perceiving as an other.

Through a singular song an entire state of mind can be transmitted through its words and may lead into entirely whole and new states of consciousness orginating from one mind into another, a transmission via song to one mind in the present ever-now.

Given 'the fire of consciousness', and 'the fire in the equations', and with 'consciousness on fire', what is the equation for the fire of consciousness?

The universe provides us potential sensory datum for experience,

(Potential) sensory datum are filtered through consciousness,

Consciousness is a container for experiential sensory datum,

Therefore, consciousness may contain datum of the universe.

Earth is a datum of the universe,

Consciousness takes in datum of what is near it,

Earth's data is near to consciousness,

Earth is represented within consciousness,

Earth is a datum near to consciousness.

Earth is within the universe.

Near to consciousness is the universe.

Earth in the universe is within consciousness.

Contained within consciousness, there is something conscious.

Conscious things contain what is within consciousness.

Within consciousness is the earth within the universe.

That which is contained in consciousness is conscious.

Consciousness has an eternally irreducible aesthetic and nature. Visions and other penultimate experiences of consciousness to be witness to are never completed, exhausted or emptied. As with Turings' incompleteness theorem, the mind or psyche that can be modeled can never be concretized.

Sure we can imagine the universe as conscious as we are fragmented presences of the universe with consciousness ourselves, but can we imagine consciousness as the universe?

The universe puts constraints on consciousness, but can consciousness can put constraints on the universe?

Presence could be seen as a neutral underlying ontology to both consciousness, mind and awareness, and the material world, matter and form. Both subjective and objective domains imply a presence in some direction, be it inwardly directed or outwardly directed. It's relative.

When people discuss consciousness, there is sometimes the need to define what consciousness is first.

Perhaps too with the cosmos, or universe, there should be attempts at defining what the cosmos actually is before we can describe it as anything like a simulation or otherwise.

I wonder if there can be definitions for both consciousness and the cosmos that allows for an apparent isomorphism between the two, where they seem to appear to be one and the same phenomenon, or at least can be described in the same terms where the two are much less bifurcated.

Considering the phenomenon of consciousness in the cosmos as a Philosopher’s Stone, the entire cosmos has been slowly been transmuting, dissolving and coagulating, its own prima materia of nothingness into somethingness, which consciousness does as well by making sense of it all.