We can relate to the world directly or indirectly, through mental constructs. Both ways can affect the soul, but they are different. The direct interaction is more penetrating and fluid, while the indirect one is more concrete and easier to control. Direct perception is difficult to conceptualise but is not that uncommon. For example, it can explain greater speed of reaction in emergencies or in sports than the speed at which information can normally be processed. It may also be involved in implicit awareness and even antedating as documented in experimental settings. In principle, considering that everything is essentially a set of vibrations, a direct receptivity to these energy fluctuations is always possible. However, most of the time we relate to reality indirectly, via our mental constructs, thus special attention will be paid to them. One clarification is, however, needed first. Although it is tempting, for the sake of simplicity, to identify indirect perception with constructs, they are not the same. The constructs are the result of perception (direct or indirect). Direct experiences can also be structured, without the help of mental representations (analogous, perhaps, to music). After all, avoiding chaos or harmonisation is one of the main aims. However, there is a difference between structuring the content of the mind and energy. The latter is not governed by the same principles, it is less stable and fixed, and consequently, its deliberate control is harder.
One of the main functions of the mind is to construct reality (which does not mean, of course, that there is no correspondence with what is ‘out there'). This process consists of first fragmenting, and then connecting so created elements again, using various principles (e.g. generalisation based on similarities and differences, association etc.). The mind not only creates constructs but also maintains them. Constructs need to be supported all the time, or otherwise they can easily break down, as evident in situations of sensory deprivation and social isolation. They are kept together by exposure to physical sensations and use of language (dialogue and inner monologue). Therefore, we are not only aware of the world indirectly through the ‘glasses' of the brain and body, but also through the ‘glasses' of various mental systems.
- . Libet concludes that these experiences are unconscious (without awareness), but this is not plausible - we do not draw a blank in this situations. However, we may not know what we are aware of. This requires at least a rudimentary level or reflection, which may not be present indeed.