The term entity can be ambiguous, and regularly within paranormal, magical, or occult paradigms, the term entity has the connotation of a spirit, ghost, or any other supernatural being. Ontologically, an entity categorizes things or objects, so a psychic entity is categorically a psychic object or thing. Ontologically, objects have properties. For example, we can have an entity called a shape where a shape’s property could be what type of shape it is. If we have a shape that is a circle or a shape that is a square, they are subsets and instances of a higher, more abstract entity. A system is a set of relationships/rules among entities. Abstractly, a psychic system is our consciousness and the interactions and transformations of our experiences. Since changes in our experiences can change our consciousness, there is a differentiation among intentionality, qualia, awareness, and intentionality. Consciousness is a derivative of experience. Since consciousness is a differentiation of experiences, that means it is a mental system.
From a general, high-level perspective, a defining aspect of consciousness is consciousness is what it seems like to be conscious. That attribute of what it seems like is qualia. Examples of qualia are what it is like to feel pain, what it is like to see blue, or what it is like to hear a sound. Qualia is a subjective character of our subjective states. When we are angry, we can perceive that emotional experience of anger to express “I am angry!” In general, we are aware of what it is like and what it seems like to be angry to recognize it. If we were calm before and are angry now, we can discern that our experiential state has changed. Because our experiential state has changed, there is a change in our consciousness. Qualia is an abstraction that encapsulates changes in intervals of experience and the ability to perceive those changes such that there is the experience of being aware of an experience.
Intentionality is a phrase that frequently appears within psychic, magical, and energy working paradigms; however, it is typically defined incorrectly or ambiguously many times within those paradigms. Intentionality is a phenomenological term and refers to the of-ness or aboutness of a thought. The intentional aspect of a thought is the content of the thought or what the thought references. I can think about a car in an abstract and general sense or think about my car. Pointing to a cup of water is an illustration of intentionality. In an abstract sense, intentionality is our mental states’ ability to represent, reference, and point to objects symbolically. When I think about a car, a cup, or a person, I conceive and apprehend a category. Those categories are abstractions, and within those abstractions are dimensions that represent and describe properties. Systems of those categories are schemas, archetypes, or forms where “mental” entities recursively use configurations of a beings mental states to represent and reference entities. In an abstract sense, we can fundamentally treat intentionality as a system of arrows, vectors, or pointers.
People frequently and intuitively think of energy as an animating force. When we think of energy and animation, we usually think of motion and movement. When something physically moves, the position of that physical entity changes per some interval of time. In this sense, the motion of an object is a function of time. The change in position of a physical object per some unit of time implies a change in the physical object’s position per the displacement of time units. When something changes, there is a difference. The sensitivity of a relationship to change is a derivative. Velocity is an example of a physical derivative. We can model psychic entities and their interactions in similar ways.
We can recognize when we are happy, and we can recognize when we are sad. We know when we are in pain, and we know when something tastes good or when it tastes disgusting. We could be having a good day and then read something that changes our mood. When our mood changes, we can perceive that our anger is different from what we felt prior. These are examples of how our experiences can change. When we think about a cat or a car, how we experience thinking about these things is different, so there are changes in our experience corresponding to the content and referent of those thoughts. The aboutness of a thought is its intentionality. We can think of the displacement and changes of our experiences like the displacement and changes of an object’s position, so our experiences have energy like how a moving object has energy.