posted on Apr, 3 2010 @ 04:14 PM
When trying to understand the decisions of one person in their life, there is this first question coming to mind: what are the reasons for doing
that? But before the reasons of actions can be understood, it’s best to know the trail back from the fork in the road we are trying to perceive. One
of the obvious things is the way people select their experiences and the internal/external influences. Not some profound logical decisions, but the
everyday little things that interests us and we want to check it out that can start a chain reaction for change.
This first layer of conscience, the “valuing process”, can be perceived as the outer shell from its basic and common decisions in the daily life,
which anyone can see it with a little observation. This layer acts initially as an “interface receiver of information”.
As detailed below in figure 1, any logical mental process  is paused or abruptly terminated when we fail to control feelings and desires in the
moment by sensations on our physical body . This “break” event potentially obstructs any higher project or life aspiration decisions made
before, as we refer here as spirituality . The same could be said about mental processes filtering our experience of the spiritual, but we will
deal with this concept later.
On the “value process”, the work of Carl Rogers was used as foundation for perceiving this unit, as he describes infant valuing in proximity to
“do what you fell like doing” disregarding consequences with anything related to conscious decisions . This mirror the way infants responds
mostly by the internal readings of their organisms, as he noted in his experiments.
As a child grows up intellectually, she diminishes this primitive animalistic behavior  in exchange for a well social reception and the love of her
parents. But be aware: this apparently “mental breakthrough” from childhood comes with a serious catch in the form of introjections from a
beneficial obedience, verified exactly in terms of animal training.
By the commands given and by compliance to the terms accorded in them, the child (or adult) performs the solicited actions, and usually implies
receiving rewards of things related to the body function (food, sex, affection) and the instant acquisition of objects of interest (money,
possessions, advantages) who are normally much more appealing than long term projects that require constant attention, focus and mental stability. For
this change in the filters of the interface, Rogers claims the term “adult valuing”, which we will see the real impact in another processing units
of conscience later.
The alternate mode of “valuing” goes on enduring long range projects, where the individual re-evaluates the starting idea as time passes by. This
mode operates in detail over teenagers caught between going to a party or studying for an exam. In their terms of maturity, this situation can lead to
an existential crisis coming either from the guilt of pleasure from satisfying the first and failing the last or really empowering the mind to pass
the exam managing the body urges. Problems later arise when students discover afterwards that their lives are “pointless” (poor interests reward),
“with no fun” (fewer body sensations) and the classic line that “life has no meaning”, falling complete back to immaturity and being
completely unoriginal, unauthentic, another copy of collective influence.
Following again figure 1, at stage  lays the “spiritual abstract concepts” or schemata’s for what the person defines as “reality” inside
her subjectivity. In this unit, this feeling is processed from a general “bland” fast recognition of belief system received from childhood with
absolutely no filters from the parents or the family structure of the individual. This is a major issue reviewed later, but the “system” reference
can be read properly as “programmed”, “dogmatic”, “indoctrinating”. Parents repeat what they had received from their own program, mixed
with their updated world views.
Based on the propositions so far, the arrival of new ideas for consciousness (in this perception) must travel through:
• The level of maturity to uphold the body feelings and emotions;
• The reason or logic inside the “reward system” constructed by the process of “adult valuing”, all the way from infancy and refined outside
the family by creating rewarding bonds with the collective;
• The stronger beliefs of any religion or spiritual tradition that is already placed by the slow processes of mind indoctrination from family
interests, cemented in the infant phase when acquiring social skills to be loved by their parents and accepted by his peers;
Refining our understanding, this “valuing” processing from this unit of conscience filters out any new aspiring “difficult” project by figure
When drug abuse or recurrent substance use is in place , the situation gets far from worse than normally is for an adult control his emotions and
feelings. An addicted person looses any mental coherent conscience returning to the raw “infant valuing” ways of living unconscious, while
functioning intensively in the misleading “adult” reward system to finance and keep his lifestyle going on. As consequence, social interaction is
in closed loop by the same people who share the same collective objective: loosing “conscience” or the “annoying part” of their lives that
condemns them from having the infant experiences. In the same light, higher aspiring (humanitarian?) projects in life could be suppressed by failing
over social compliance or with lower results in the current “reward” system. Thus conscience in this model must have a strong will and
Lastly, changing “what is real” is the hardest of tasks, since you must have success at the physical level, then at the mind level of compliance
and then remove and insert new beliefs.
But not everything is this quicksand of manipulation and deception!