Part A
Phenomenal qualities have intrinsic properties in and of themselves. A certain sentience and a certain affinity for feeling the world around them. Each property of these qualities is as different from one color to another or one sound to another. They play out their existence discretely and unbeknownst to us for the most part. As sentient entities, they have specifics of what it is like to be them and therefore a hint of minute mental capacity.
Qualitative sensory data has phenomenal properties in the sense that the qualities they exhibit have an aboutness to them or something of what it is like to be them, an intrinsic nature that gives them qualities they have and embody physically. It is inherent to every individual quality yet different for each of the qualities in the way in which they are perceived by us as the forms of our senses. In the raw, they may have intentions of their own subjective world, much like us, with a seeming intuition of how things ought to be or how they should play out and order themselves accordingly. This would be what allows us to have a conscious experience from these seemingly proto-conscious entities.
Also in their rawness as unprocessed, unmediated qualitative entities, they tend to the way of going by fluidly and unassumingly in the world as being nothing as mere data, as they do things just so perfectly that their efficacy allows for the dynamic unfolding behind all there is both to us and to the world. The qualities as we perceive them are the nature and life of these qualities.
Qualitative entities, as senses in our brains and minds perceive them to be most of the time, play out as being contained and subsumed within our conscious experience, when in fact, they are fragments which reflect the whole of our own minds. Like a hologram with one aspect shimmering and emulating the rest of the entire picture, a fragment of a quality has a partial mind in and of itself, contained as a singular bit of information to the whole of our developed minds.
That is to say that they are conscious not so much as we are, but in their confluence, these phenomenal qualities altogether add to what makes us conscious. As subtlety and minutely aware, the add together in the whole of our minds, allowing ourselves to have a phenomenal awareness that seems much more complex than the qualitative entities make up.
The entirety of a mind is bound to an experience of both a microcosm and of the macrocosm. They are a duality between the two which leads to perception of a self and a world for the self to be embodied in. Microcosm in this sense meaning at or below our own scale and macrocosm being the largest of scales. Minds tend toward both of these scales at once so as to remain without any momentum toward fully go in one way or another into being either infinitesimally small or infinitesimally large.
This is the middle way between a microcosm and a macrocosm, as a psychocosm, to exist as a whole of fragmented sentient entities capable of exhibiting qualities of an integrated whole as complex as a mind. As a whole of integrated fragments and as a fragment in an integrated whole, we are complimentary of the two aspects. We are simultaneously the data of qualitative entities we subsume and the universe at large.
To the whole of our minds subsuming all qualitative sensory fragments, we ourselves as a whole would be akin to our relative perspectives of what we perceive to be the macrocosm, or a much greater being to these qualities if they could perceive things in such a way which would be highly unlikely.
All fragments of qualities themselves may even be such a being to something fragmented further up or down the line which would be an integrated whole. It may scale up indefinitely and it may scale down indefinitely.
These qualities with their sentient feelings of what it like to be them can make no improper move, as to us, these qualities are incorporeal and are viewed as being fully automatic and deterministic. But that does not mean they lack any significance. Quite the opposite.
The intrinsic properties of a certain quality are so significant so as to be wholly incorporated into any one thing that they are not dismissed, but disregarded as having any significance as a singular fragment of something with other integrated qualities.
Sometimes just assumed to symbolize a thing or idea, these possibly phenomenal sentient qualities we perceive are actually what is being symbolized by themselves and are an expression of themselves. They are the signifier and the signified, but not always the signal. What is symbolized by qualities is a mentality or even just sense to us and it is this mentality or sense which is a whole integrating itself entirely into ourselves in the world.
Part B
To Acceive - Acception of something to be offered and received; "near receiving"; "towards getting"; "by accepting".
The Acceiver, the Acceived, and the Acceival
The Acceiver - That which has the ability to accept something offered to be received; e.g. brains, minds
The Acceived - That which is offered to be received before it is to be accepted; e.g. cognitions, mentations
The Acceival - That which is a process of accepting a received offer; e.g. thoughts, perceptions
Modes of Accepting
Intended - When an acceiver is seeking after that of the acceived possibly before the offer is even received
Unintended - When the acceived is not sought out by the acceiver but is an offer received nonetheless
Extended - When a receivable offer reaches the acceiver without awareness of the acceival process
The Acceival Process
In each occasional offer of the acceived is a certain quality and quantity of effect among the acceived and acceiver, dependant on the mode of accepting between them.
The quality and quantity of effect happen through the saliency of the offers, as is the selection in the mode of accepting.
Once the acceived is offered to be received but before it accepted, the acceiver - having an offer - may so become the acceived itself, cascading the effect of the initial acceived.
In the intended mode of accepting, there is accord between the acceived and acceiver, allowing for a flow in the acceival process. In the unintended mode, there is a calm, neither accord nor discord. And in the extended is an ebb in the acceival process, brought about by a discord in the saliently acceived.
Extended Acceival and Perception
With a received offer to be accepted, depending on the properties of saliency, it may go by unnoticed by the acceiver. A single occasional offer of acceived that goes by unnoticed to the acceiver may cascade into further extended accepting of acceiver to acceived.
A cascade of ebbing can be seen in an acceiver as delusions, hallucinations, disorganized thoughts, flights of Ideas, and mania, to use current psychiatric terminology. It is the ebbing from where there once was a flow that causes an effectual discord in the acceiver, Where there was calm will be much less discord in the ebbing cascade.
Cascades of Accord and Discord
When the acceived turns into the acceiver, you have a cascade towards discord in the acceival process. But it may also cascade - however slowly - into the flowing direction of an accord, to either an intended or unintended mode of accepting.
In the unintended mode of accepting, it is a slow-dripping effect from one direction or the other - from discord to accord or from in accordance to discord.
With the intended mode of accepting, the acceiver being in accord with the acceived, the cascade depends on the sought out saliency of the acceived to the acceiver.
Acceiving has three aspects; the acceiver that incorporates quality and quantity from the acceived - which may be any form of qualia such light, sound, feel, thought etc. as a singular occasional offer - and the acceival, the process of flowing or ebbing from acceiver and acceived, dependant on the saliency of the offers to be received and accepted be each acceiver.
Part C
Tripartite of Force
With two of the four forces – electromagnetic and gravitational – there are physical, yet immaterial fields which can become excited and appear to us as particles. These particles can further be excited so as to create other particles and/or waves. It may be the interaction between a given force’s field, the particles within that field, and the waves those excited states produce that underlies the state of subjective awareness or presentational immediacy.
Each aspect of a given force has a corollary to an aspect of which make up human beings. There is first the aspect of an underlying field which acts as a backdrop for existence, then a corporeal aspect of being in existence, and also a more ethereal or phenomenal aspect which is situated between the first two.
Fields as Souls
A field is possibly the most fundamental constituent of a force and anything above is just another modal manifestation of that very field. It is seminal to both particles and waves in that it is the seed of life to them both. Much like an open space for a physical landmass to exist and which may feature mountains and valleys, this open space is where the continents of contents form and play themselves out. Fields, also like souls in a way, exist before and after the life of the physical self and avoid annihilation as they extend indefinitely and are boundless. They also are what bind and partially integrate the other two aspects as a whole, which can then be capable of presentational immediacy or as our subjective awareness.
Particles as Bodies
Already taken to be akin the physical aspect of a being, these a particle is the corporeal part of the tripartite. This is where the excitations in a field take on a physical-like nature to them and have the eventual ability to create something as highly complex as an organism. Excitations of a field of force, they are not entirely separate entities but rather are embedded into the rest of the whole field. They are a coalesced localization of the ephemeral. Making up an organized, interconnected mass such as a brain or whole body, they provide the movements of cognition to the mind.
Waves as Minds
With the particles in the brain being the cognitive being, the waves those movements of cognition come in the form of a phenomenal mind, utilizing both the field/souls and particles/bodies. The mental aspect as well is not separated from the rest, but are what fully integrate the other two, so as to make use of the qualities provided by how the other two aspects interact with one another. The waves of mind integrate by exerting a force produced by the initial aspects back onto themselves and is phenomenal rather than an epiphenomenon. They are the intermediary aspect of the tripartite between body and soul.
Aspects as Self-Enfolding Order
With the three aspects of force – field, particle, and wave – there is an ongoing adapting to the interaction between the three of them. A localized field reduces the coalesced level of entropy of the particles within that localization so as to permit a specific ordering of waves made by those particles to enfolding something complex as consciousness to show itself, whether it emerges or is fundamentally there from the get-go. Whatever way it happens, it unfolds from the enfolded ordering that comes with the right amount of entropy and through a gradual evolutionary process.
As a self-enfolding order, all aspects of the tripartite morph and create structures where none were before. Complex sets of these tripartites of force can form brains such as ours, able and capable of perceiving the world around us and how it affects us and we affect it, with a continual learning process between both our internal worlds and external worlds of how, where, and what to do next. These decisions of what to process next and how to advance as a co-operative, near symbiotic relation between inward and outward world to continually proceed in the creative advance of the world and ourselves.
As well as a tripartite of force, our being  may not be the only way of expressing consciousness as complex as our current way of perceiving self and being. Considering consciousness as a self-enfolded order between mind, body, and soul, there can be a progression or metamorphosis from what we see ourselves as towards what it is we take in and perceive around us. This potential metamorphosis would be rather gradual, but could be a step to a higher, or at least different, mode to ourselves and consciousness itself and how we currently define it as well.
From One Force to Another
Not limited to just the human self with its constituent electromagnetic tripartite of force, the rest of the universe may subsist on another scale with a gravitational tripartite of force in existence. Since the discovery of gravity waves, this could be so, but do the other forces, strong and weak, or even quantum fields have this potentially bound way of being to them as well? But with this being able to be transferred to a whole other and much higher scale, one can posit a being such as a planet or a universe to be quite like ourselves… potentially.
Part D
With concepts spanning from panpsychism to cosmopsychism, there could be much sentience and even sapience and therefore sense to make of the world around us if we could only perceive it as being so. These subtle perceptions are to be taken as more than a thought experiment. As we begin to figure out our place in the cosmos and dive deeper and deeper into the material world, there will still remain the problem of consciousness and its place in the world.
As a fragment of the macrocosmic mind and a whole of many a smaller sentience, our seeming place in the middle, can reflect both up and down. Everything from the tripartite of field, wave, and particles behind the sentience of the aforementioned, there is no divide between mind and matter as we assume. It is how all these sentient qualities interact and interplay, where complex life and subsequent mind may appear to emerge.
Taking even some of this as true, it may make us reconsider the place mind, sentience, or conscious may have had in the early cosmos. An apparent divine animating principle such as that of the Logos, or of the ineffable Greater Dao, a creative, sentient driving force may be behind all there is in the universe. This force would have been there before the divide between separate entities and could perhaps be a great unifier of mind, matter, and spirit. With the self-enfolding order of these tripartites, the sentient fragments all have their place as being one with themselves since the beginning of time.
Taking all of this as a whole, it may be that we have to greatly reconsider our perception of both mind and matter to find out what the essence of the fundamental entities of both worlds really are. This drastic reconsideration would be to find out where the split between mind and matter really takes place, if there is any, and to help come to terms with the hard problem of consciousness.
Consciousness in this metaphysical view is merely a complex set of these fundamental tripartite of entities and is neither wholly emergent nor epiphenomenal. The lack of divide between objective and subjective is another thing left out, as all these entities interrelate and are holographic fragments of one another. Having it all in one large picture of itself, the microcosm is itself the macrocosm, with the smallest of sentient entities being just as important in the universe as the universe is itself.
Cosmica Naturata