意道; attention flow

意道; attention flow

“The best moments in our lives are not the passive, receptive, relaxing times… The best moments usually occur if a person’s body or mind is stretched to its limits in a voluntary effort to accomplish something difficult and worthwhile.”– mihaly csikszentmihalyi

homage to primordial wisdom.
for the benefit of all beings.

attention and flow are intimately related, attention valence is directly proportional to challenge/skill valence, where valence is determined by [ redacted ].

mihaly’s research notes that flow occurs predominately when challenge is up to three (3) percent greater than skill, and rapidly diminishes over this curve. with students of aikido, a shihan presents challenge three (3) percent greater than skill; this assumes that the shihan can gauge the skills of the individual neural networks of the systems that they are touching on an intimate basis.

when this body touches an individual, it usually only ever extends to this three percent territory. for the shihan, these braking elements are less like crude drum or disc brakes and more like linear magnetic braking systems. for dai-shihan, this braking distribution differentiates further into a schrödinger brake (see warp theory). this skill is a spatial-temporal system which has a multi-dimensional warp effect in temporally distributed probabilistic space, ie. light-cones. the distribution curve of this impact narrows the probabilities for the student within which this neural tree is interacting with intimately (see “one student”). wave function complexity becomes focused*, and more appropriate for the student to study with less-paralyzing anxiety, worry, and boredom.

in randori, this system is reconfigured for valence operations; for shihan, cohorts of student skill become ever more critical in a randori environment. if the cohort contains an asymptotic distribution of skill, the distribution may become off balance. this distorts signal to noise and creates tension. this off-balanced distribution benefits from a “cross-plane” concept where we embed an 奥伝師範, the distortion is then overcome as the 奥伝師範 creates a dynamic floor which raises the skills of all students by providing the correct grade of challenge for the students to climb not relative to the 奥伝師範, but in adjustments of students relative to each other. this challenge-topology is <mono|poly> chromatic distribution matrix across 五蘊. this challenge-topology will vary for the <spatial|temporal> environment, in this way very skilled shihans employ skillful means to high valence states [t, natural logs] in very efficient ways for the audience.

it seems, in order for the master to gain access to manage challenge-topology, as professed in buddhist profession, there is a concept of “change of lineage”; as change of lineage reorients 修 toward 涅槃.

“ten thousand sages will not know you”

attention flow is the ground[s]
for takemusu aiki,
spontaneous creativity.


from Etymoline.com

attention (n.)

late 14c., “a giving heed, active direction of the mind upon some object or topic,” from Old French attencion and directly from Latin attentionem (nominative attentio) “attention, attentiveness,” noun of action from past-participle stem of attendere “give heed to,” literally “to stretch toward,” from ad“to, toward” (see ad-) + tendere “stretch,” from PIE root *ten- “to stretch.”Rare in English before 17c. Meaning “consideration, observant care” is from 1741; that of “civility, courtesy” is from 1752. Meaning “power of mental concentration” is from 1871. It is used with a remarkable diversity of verbs (paygatherattractdrawcall, etc.). As a military cautionary word before giving a command, it is attested from 1792. Attention span is from 1903 (earlier span of attention, 1892). Related: Attentions.