Mind Body Problem

The Mind is the first principle in which consciousness takes its form. The contigent nature of the mind merely is the body which projects forth an image of its own conscious recollection of the material world that surrounds itself back into the biological composition of the body. The heart of this biological functioning of the mind is merely the brain and all the material garnered into the brain outside of it is channeled into it through the many senses that our body receives throughout the day.

The Sense determinancy of a thing touched, tasted, smelt, seen and heard are merely in their natural form nothing more then reflections of those things our mind perceive and are able to locate as being not only external object but those object belonging to the mind as thing we are becoming conscious of. The Mind intuits the form of the matter and merely is subset or the thing that supersedes the content of that matter. It sees the material world from a point of sense perception not merely critquing the effect of other objects merely on the body and the sensations of pain it experiences which is channeled into the brain.

It senses this pain as not only belonging to the body experiencing it but that the senses are able to pick up the effect of a specific object to itself. The mind though supersedes merely the article of experience and suspends it in actually knowing the content of a specific thing to belong to this or that object in which we will experience pain or pleasure.

The Mind is able to determinate all content of object and experience as belong to itself though in order for it be conscious of itself at it must not be suspended in merely knowing a thing to be true or certain but in fact that things and our relation to sense perception via the object of experience is nothing but uncertain to our own body and the brain itself without actually experiencing this thing in itself or at least perceive it to be causing this effect in the object itself.

In the Mind the object as it relates to our observation of it and the object itself is the merely the unity of empirical facts made certain through sense perception of a thing. It is from this unity of empirical fact with the mind that we derive reason, thought, and deduction of other object to be this or that. Merely the Mind is transcendental object as it appears to itself. The Mind as pure object in order to make itself known to its physical being the body can only do so in the brain the conscious core of the physical world. This core is only a nucleus which relocates itself to the object of experience as a certain being conscious of this of that merely being thought of in relation to this property which belongs to this object. In relation of the object to the brain the brain merely can never share mutual recognition with the object it become sensually aware of nor cognitively.

The object is though able to fully comprehend the empirical facts of received in the brain as belonging to itself for itself. All sense perception is contained in the object and embodies itself through consciousness and reason. It takes the recognition of this sense perception breaking itself down into sense date which is being received into the activity of our brains as not just the coordination of itself to other members of the body but the pure essence of their life. Without the biological unity and functioning of the other body parts to the brain all other members of the body become dysfunctional and cease to be anything but the dead corpse of the conscious individual. The essential freedom rest in the biological health of the brain for it is not just the receptor of all sense date into the body but the actual cause of feeling those sensations of pleasure and pain.

The body which receives these feeling and sensations of the brain should though hold discretion of those things which bring about pain and sensation and realize the pain and sensation as belonging to an object exterior to its own being. This though can only be aquired through consciousness which in its lowest forms is expressed in the heart of consciousness of the body merely the brain. It breaks the simplest elements of sense perception and transitions itself purely for the body's sake as its own form of willing something.

It is the lowest form of Will because it does not attune itself to any rational discource of the content which it receives into in self as being something that is extended outside of itself but merely being sensed or becoming cognitive of this empirical fact as being merely a part of its own organism. It takes the body to perceive this fact that things are extended outside itself though it must be in connection with its brain to be conscious of this.

At first all consciousness of a thing outside of the body and its immanence it merely through the lowest and most brute forms of existing thus to hold onto the bare and simple means of living which is conflict with the rational inquiry into the quiddity of an object and as pertains to the well being of the individual it becomes possession of the object for contentment and nothing but the complete satisfication of the ego.

Merely it is destructive of all care and reason for itself for it can only apprehend those things only through the sensation or pleasure which the object causes the individual nothing more for the individual with these characteristics is nothing more then an animal containing the most brutish forms of consciousness found only in infants and idiots. The Material of consciousness is stripped of all being something that has any intelligent content to it and becomes purely about satisfying the comforts of the brain that lowest level of consciousness.

The person with these qualities need the individual to be responsible to adequately understand an object being exterior of itself not just for the contentment of the different parts of the body and the brain but to realize that the object of this desire belongs not to the individual but to the object as merely a representations of the desires of our body. The body can never fully satisfy its desire for pleasure and the abscence of all pain through the object but it takes pain to take any pleasure in the contents of the object so desired by humans.

This is to say to completely remove oneself from the object of desire so as to not ground one's acts on the object itself for itself but for the complete seperation of the body for the desire of such pleasure and thus to endure in the pain in witholding itself from the object of desire purely for itself. The instrument of use which allows us to hold the contentment of the brain with sensations projected into the body through the experiencing of the content of the object is the Will which embodies all the necessity and discretion for the

Use of an object not purely for our own sake but as to recognize the necessity of the the well being of the mind supersedes the bodies and corresponds with it. This is to say that the will encourages reason and discretion of an object of desire not merely for the the blind urges and passions of the body but to
unify them with their actual purpose as they were intended for us.

This is the very reason people fast and abstain from their contents which their flesh desire for itself and withdraw and come face to face with the object they desire and abstain from itself a sign not merely of well being of the body but that it is necessary for the Mind to abstain from all desires of the flesh so as not to blind the intellectual content of material from us but to enrichen ourselves in abstaining from the spontaneous and spastic desires of a body enages in itself fully without any discretion that the pleasure which it seeks cannot be found in the body but that as a unity with itself and as immanence it is necessary for the Mind to Will itself proportional to preserving the intellectual content of the material by engaging in desires under refrain of its own desires to only only give into the natural desires under a certain law of immanence which the will calls into itself the judgment and pleasure which the content of the object calls back into itself.

The Will is the highest form of consciousness it wishes not only to preserve the sense material and content not for its own sake but for the objectivity of it to reason the situation in which to realize a desire being purely for the satisfication of its own or for the sake of maintaining the otheness of the desire that is distance oneself from contentment of the the object for the body's sake. For their is nothing worse to strive to just surivive on the most immutable material which pertains nothing to the intellect then to be satisfied with this state as to strive out of it. To strive out of this state of passivity and the dead corpse of the body one must find the immanence of the body in the Will and the body being that limited function which the Will projects itself.

The body when is in a state of well being is unity with the Will because it has striven to supersede the body for its own sake to portray an imagery of the body which aquires the wealth and fullness of the Will and portays itself its highest form as it is fit not only for battle as an ancient Spartan warrior but in one with the rational discourse of the material as not being merely for its own sake but as merely for the support of the mind.

Everything that is practical for the body intuits this good as being for the mind. All is for the mind for all projects out of the mind into the body for its own good. The Will is the striving to rid oneself of the human inordinate desires to consume all material for one's own good just to find pleasure in it and to feel no pain.

This trying to rid the body of pain by comforting the brain with the pleasure of the content satisfying the urge or desire of the body to be in union with perfect happiness that unity can only be mutually recognized in the Will. The Will though as it pertains to desire lays itself bare and is reduced to nothing but brutish form of animals and idiots for the sake of the choice to do something to strive towards something in its lowest and primal biological origins merely for itself and in itself.

This bareness of the biological function of the brain rises only into true recognition of its own needs when it able to supersede the irrational desires and negate these irrational passions through the enlightening force of our reason and apprehension of such thing as not just being bad for us because they do not pertain to the well being of the body but of the mind simply all is for the sake of the mind.

The body is indifferent to the values of the mind and all cognition contained within when it is overcome and indulges itself in the sensibilities which object projects into it. All conscious is delineated to the lowest form of consciousness that is the brain when our desires overcome our Will for the sake of pleasure. What this begets is nothing more then pain and blind willing which has no intellectual content but merely apprehension of the intellectual content contained within the body and devolves the potential of the brain to elevate from unconscious desires to fulfill necessary and obligatory satisfying of the body to a conscious state of wishing to separate itself from the necessary needs which occupied the development of our own beings and Wills as Youth.