The Universal Observer

The Universal Observer

What I present is a thorough synopsis of the functionality of the mind in relation to world, inquiring upon the very principles which make the mind a feature of the universe. By feature of the universe I mean to convey the meaning of a universal.

I am unsure if the populace is prepared for the information which I ruminate over and have published. The philosophical side of humankind is buried in the muck of religion, conviction, and the unquestioning mentality and lack of curiosity of the sedated masses.

Any mistakes or inaccurate representations in this presentation or in any of my publications come from my imperfect nature. Those who act because of what I have written or said, are doing so by their own choices. One should remember that individuals are free to think and act out of accordance or in accordance with the philosophies or those that offer any form of guidance.

Let us now sink into the universality of observation. What is reality? Reality as we know it is an observation or thought. How does an observation become a thought? We have several observational devices and ways of detecting that are sensory and neurological in origin, brought on by the sense data from the external world. Our sensory devices are functions of inputting the external world into memory, and mind, which uses logic, analyzes, differentiates, and intends.

The external world is observed to have functionality. Every subject can be linked to action which can occur to the object. This means we know the world and its contents within how we think of interactions or effects. The mind can observe the functioning of something, as in a chair, for sitting. Man thus has a relational-function to all things, as each and every thing has a relational function, that is possible interactions of thing with thing. Our observation of the world is not only one of ontology, being, but also of teleology, cause and effect. We can separate analysis as a way of determining cause and effects in time, and intention as way of being cause and creating effects upon physical manifestation of intention.

The direct observation of any object in space is a kind of 2d impression with 3d shadowing. We do not see an object as a 3d total object, that is we do not perceive of an object at all potential 3dimensional angles. The world we observe is determined by our distance from an object, the objects form, and the objects place in space. Just as all objects can be perceived to have spatial-relation, the mind has a spatial-relation to all actual being.

The local world we live in, is confined to immediate physical contents. The more immediate the reality, the closer we are to potentially observing that reality, that is the contents of the external world. The world as we observe it becomes a sense-impression, which we can imagine having existence when we aren't looking at the thing.

By virtue of imagination or memory we can recall the positions and the objects identity in space. The world as we know it is manipulable because we can recall the objects that exist in it, and we can recall the functionality or the possible interactions of the objects in the environment. When present with totally new objects the past arrangements or functions will be similar to past experiences, and novel as so far as the object is a device unto itself, being mutable as a novel functioning object.

The novel object having novel function is learned through interaction with the object. The observation of the object and its function become a memory, which can be later recalled and its function intended into existence.

When thinking of an object we don't only identify it as a thing, using recognition, we can also recognize its functionality and even impute the object with functionality as we imagine. This is the evident difference between ontology and teleology. The ontological mind identifies a thing based on comparison with a thing in the past, or it can initiate a novel object with a identifier, or word, and place this in memory for future recall. This means that recognition is a matter of repeating a neurological response containing sensory information from the past and forming an equality function between direct observation.

Including the existence of objects that are put into the ontological mind there is the existence of the self as having an ontological existence. Differentiation of identity is an occurrence of the ontological, comparing or contrasting objects to objects. This explains the neurological connections, and their network like structure, working to create an ontological description of the world and objects and their properties. The possession of similar properties of two objects causes similarity in mind, and the possession of different properties of two objects causes the idea difference in the mind. These two ontological facts explain the branching of neurons, where the connections are caused by ontological identification, as one source.

The environment contains objects of the subjects, their properties, their functions, and their spacial relations. When an object is not know at an ontological or teleological foundation this means mental deficiency arises. Following this is experimentation or postulation with the unknown object searching for an identity based on categorization of its ontology and teleology.

The experimentation can make the object fulfill its teleological nature, through manifestation of its potential phenomena into existence as an actuality. Through this manifestation of actuality, the observer can store the teleological nature of the object of effect in memory and recall or reapply the same cause to bring about occurrence of the actuality. For example: A young child learns that water can be put into a cup, he now has teleological knowledge, which when applied into the physical from the mental can manifest the teleos of the object.

The very existence of repetition becomes the confines wherein the mind can intend results into reality. These confines may seem as confounding, as the teleos of past teleological apprehension is imputed on to the object, creating a function for it, novel but at the same time a rendition of past observational learning. Much of the world is thus seen through the mind as potentially repeatable phenomena. The most immediate function of things is reduced to the patterning of neurons that takes place because of repetition of the objects observed teleos.

We understand teleology to be of the teleo of mind and world. Every mind interaction with the world is a manifestation of teleos existing in the mind and than being articulated into physical movement, the intentional teleos of the object. There is a subtle difference between the recalled past teleos of a specific object, and the imputed teleos onto an object. The recalled teleos is a past observation of its function reapplied, where as the imputed teleos is a application of possible teleos of the object not having been previously observed of the object. The differentiation might be called the recalled and the imputed teleos.

The mechanism of will seems to be endowed by observation of the world and its nature. The observed as it were remembered may not exist in the phenomenal world, but through this non-being of phenomena, the observer can intended or will a remembered existence into the world as an is. An is, working as a noun, is equate to being. Therefore the observed teleology become potentiality with inside the will-mind, teleological mind, as potential being. Every observed or imagined being or is can or can not be manifested as in actuality. The teleological-mind is the intending mind of an observer. The teleos in mind can either be envisioned or enacted. A teleos that can be intended into existence is called a possibility, where as an imagined teleos alone is deemed impossible.

The reinforcing powers of the mind as emotionality or pain/pleasure and attraction/aversion, can be linked to certain phenomena as to make the ideas of the things more prominently associated. Say for example, you are given something sweet and pleasant when you do a certain act, as in playing chess, or golfing, or expressing any train of thought. The positive reinforcement strengthens the teleological or ontological association.

Pain or aversion may also be used as a reinforcer of any teleos or ontos. Fear as an example reaction to something, may continue to be associated with something that caused pain. Aversion can stop an association, as in negation, but most of the time an aversive association can strengthen an association with a thing.

The most effect way to detach or disassociate from something is to not only be aversive towards in the form negation (not hatred or the like) is to feel indifferent or not be triggered into any recognition of its existence. For example, if you don't repeat a phone-number you are more likely to forget it. There is also the replacement of something that equates to an association in the past. When a phone-number has been changed, just as a partner in romance might be changed, the brain often occupies itself with the immediate experiences and let's the similar past associations entropy. This might be called, past association entropy by replacement.

The existence of pain and pleasure, can be used as way of giving thought or imagined being desirability. Pain avoidance behavior is a kind of identity, personality, or a manifesting trend of an agent. The pain-avoidant agent tries to formulate aversive behaviors towards anything known to cause itself pain or detriment to its well-being. The aversion may come in the form of negating an intention, as in the negation of bashing one's head through a television. The end result is pain, and therefore the pain-avoidant personality will negate the intention of the consequence of becoming in pain. Pleasure-approach personality, is also a trend of human existence. The very idea of it was written in philosophy, as in, hedonism and utilitarianism. The pleasure-approach personality thinks of the functions of things as serving to pleasure itself, and intends to gain pleasure from its environment through intention. These are two of the possible personalities working with in this main understanding of emotional personality.

People can be conditioned or reinforced into these intentional modes of being. A person may offer another person a certain amount of reward, as in a paycheck for labor that might cause pain, stress, or annoyance, or as in a person being dared into acting to cause pain by being promised a certain reward after having done it. These are examples of reinforcing pain-attractive behavior. Conditioning pain-attractive behavior or personality, requires that the agent be constantly rewarded for some form of pain to itself or others.

There is a difference of causing pain or pleasure to oneself and pain and pleasure to the other. The four types of personality under pain and pleasure can be directed towards self or other. Another type of personality that comes from mentality is indifferent personality. This personality itself also has a social context in the writings of the Stoics as well as the Buddhists and Taoist. Together there five main personalities under the emotionality of the mind, and there twice any many ways to manifest it, either towards self or other. How to classify the personality and its aims has not been written up in this theory.
We have covered the general ideas of how things can be thought of in form of their functions and their identity, and we have covered how emotion works with identity of the self and the other, but is left out is an understanding of the opposing personality traits of extroversion and introversion. Just like any behavior they are mostly strengthened by conditioning and reinforcement. The more hate one exhibits, the more they tend to be anti-social, the more love one exhibits towards a greater amount of people the more they tend towards extroversion. People can be conditioned to feel fear of others, because of how they were treated, or threatened or approved by the others and the emotionality come from outside of their ego.

Any behavior can be conditioned and reinforced, any personality can be conditioned or reinforced. Every being is a byproduct of their most frequent emotional reactions within their environment.

Just as objects and our associations with them mandates what we think we can do, our associations with others mandate what we think we can do with them. Social conscience is formed by patterning reactions with others. The consciousness awareness of being doesn't have to rethink its conscience judgments as it has been programmed by conditioning.

The powers of the will, that is to say the powers of the conscience which are patterns of approval and rejection, and positive and negative emotion, become a way of manifesting behavior with out internally altering choices as to become some other form of personality, as in changing from pain-avoidant to pain-attracted towards others. The will of the mind comes out as an impulse for ends, this impulse can be resisted or allowed, so determined by conditioning, emotional personality, or the illusion of choice. For example a pain-avoidant personality can become a pain-attractive behavior if the pain is chosen. For any manifestation to occur the intentionality, which exists as the “is” and “is not” in proportion with attractive or aversive emotion must compete with one another and the stronger impulse always manifests, at least in theory.

Emotional reactions are also thought forms. One can observe their emotion as it arises, and know it as friend or enemy even. There is plenty of exploration left when it comes to observing emotional reactions and what triggers those certain states of emotional being.

How is judgment formed by emotionality? There are positive and negative emotions associated with how we judge people, for example the ideas and feelings present in the words, revere and pity, are forms of judgment. We may reject or accept certain things as judgment because of our emotional personality or emotional behavior associated with those certain things. Observation, that is sense itself doesn't judge on a basis of rejection or acceptance, it is the mind which makes or intends these judgments into existence. There is no judgment of others, there is no acceptance or rejection of others, in the optic nerve, but rather deeper inside one's mind, in reptilian brain, the lower biology of survival.

What is the biological nature of man?

What is the relation of need to the observer? The satisfaction of biological need, as we know it, can not be stopped or else it results in the end of life. A contingent choice is set of logical events, as in, if p then q. One can make a choice contingent on the existence of another variable, as in having children being contingent on the existence of enough resources to have the child.

The continuance of biological fulfillment of need, is required for physical existence to continue. Living as a human is contingent on fulfillment of biological need. Why does need continue? The mechanisms of organism such as a human being, are naturally selected to find gratification in the world so as to want to continue to exist. The refusal to live as an actual intention eliminates the probability of being able to live. Of course there is not only the internal mechanism increasing the probability of survive as it is naturally selected, there is also the existence exterior resources that when achieved sustain a biological structure.

The scarcity of resources or consumables in the environment is another kind of force that may lead to certain natural selections, not only the ability to repeat biological reactions that work, that is are able to survive and be reproduced. This means biological need not only exists as itself but as a byproduct of the resources or consumables which it has evolved to consume.

The needs of man, stem from what human life depends on for survival. These needs are of food/water, warmth, care providers, the acquisition of teleos and ontos, the security against threat, and some civilization-based needs, as transportation and energy.

How is fulfillment caused? Onto-teleos is the mechanical nature of a thing which makes it a thing. For example: A person imagines an onto-teleos and then puts together clay in the form of what was imagined. The clay takes on an ontos as designated by teleos. The intentional onto-teleos and the material cause might be considered to be two different aspects of nature.

The material cause is that which in nature brings a thing to exist as its being. All human constructs are onto-teleos, from a chair, to the existence of an economic model. These constructs are intended into existence by the people, by the will or imagination of the mind. Now this is not their only source, because the source of all human constructed materials or objects comes from the biological nature of the being who is doing the constructing, imaging the thing in relation to the human being.

As biological need is permanent so is the need for those things which bring about supply to that need. Routine requires needs. Routine requires repeatable ends. The demands of the biology of a being, construct infrastructure as an implicit cause, only implicit as not recognized by the species.

The existing constructs are either fashioned artificially, not previously existing in nature, such as cars, and naturally existing, such as planting trees. Every ontological thing can be destroyed with energy or created with an information concerning its makeup. In some cases certain limitations make the destruction of certain organisms permanent in linear time.

The will of others causes opportunities which exist. These opportunities supply the mind with ends whereupon intention or choice can select these ends and act as so as to fulfill them. The opportunities present by others can all be traced to a biological source, that means the intentions of others emerge from the nature of life, being its biology.

The biological imperative present in the organism are preconditioned habits. When the stomach becomes hungry the mind searches for food. The teleos of this imperative is consumption. This teleos will be remarkably similar at all times. The food is either taken by the mouth or taken from hand to mouth, in the case of animals. In all animals the sense of smell linked to food becomes a conditioned response, so when a heavy aroma is smelt it causes salivation or craving, and is a marker for the ontological recognition of the food as edible. This impulse leads to farming, marketing, transportation, the food economy.

Another biological imperative is a certain temperature. The chemical nature of organism just like that of any sort of energy undergoes visible changes in different temperatures. The homeostasis of temperature is different in differing organisms. Most organisms attempt to move to conditions that bring them to a homeostasis of temperature. This imperative leads to sheltering, immigration. Among temperature other environmental conditions can be eliminated using shelter, such as safety against predators.

What is the universality of the Observer Mind?

The observer, no matter where it exists, requires input functions so as to experience a flow of consciousness sensation. Wherever we observe a life that observers, it will thus have the ontological similarities to us, as we so can postulate, being the existence of wave-detection organs. These input devices detect the available environment, and can be as varied as the environment's data itself.

The sensory device is unlike instinct. Instinct is a universal mechanism. It responds to a particular interaction, going on between the mind and what exists in its environment. As in the case of fear, for example, it is a universal mechanism, a reaction to threat in the environment. Some organisms do not sense fear or have the emotion of fear, but instead react with an a biological defense. The way to differentiate between the biological defense and to notice or identify with the fear in a thing, is too observe the existence of increased mobility coming from a stimulus, where as a biological defense would not react to a threatening stimuli. These too can exist together, as a flight response and biological defense may be combined to increase survival of the organism two-fold.

The universal observer requires the existence of teological mind. Thoughts are processed at mechanical level by interactions with the environment. Each organism has different responses because of differing environments they have evolved to or have assimilated in their subjective experiences. Although teleological mentality is a natural endowment of all observers, the teleological mind is varied because of varied experiences of the world. The teological collective conscious, is sphere of the mind, which is expressed in all forms of social constructs and social media. The collective teleological mind is just as complex and subject to subjectivity as the teleological mind of an observer, as it exists as a construct to a point.

The laws of syntax and semantics are also important when dealing with the existence of an observer and its potential sentience. Language can work as a tool for devising specific potential realities, and can be used along with logic to generate or resist the effects of an intention. It is hard to imagine much of a civilization existing without using audio-symbol codes to represent things. When this first starts to begin, what is in the interest of expanding knowledge of the world, is the use of more words, and the expression of more sentences, to become understandings.

Before the idea of theory exists, much of the words representing things were probably taken without much doubt, but I can only theorize that doubt didn't exist in the potential magnitude as it does today, simply because of the lack of the idea of theory, probability, validity, and certainty. I would theorize, that the cultivation of language, slowly becomes a way of validly representing reality with idea and word. Before the existence of testing validity, there is no testing for validity, therefore before testing validity anything was believable, all conclusions could be thought, and whether or not they existed in the world, or could be demonstrated as truth, fact, or fiction, was not a concern. This theories begs the question of whether our ancestors had logic or is it merely the condition of learning? This remains a mystery.

The ontological and teleological mind can express itself through words, which is the point. Reaching the level of sentience that we have, brought on by our vast language, and ability to equate consciousness to word-thought is one of the universals, a contingency of existing as we do now.