Expanded Triple-Aspect Monism (Alfredo Pereira Jr.): Body, Experience, and Language as a Single Reality

Brain Bee Introduction (First-Person Consciousness)

Whenever someone talks about the mind, a fight begins.
Either it’s all brain.
Or it’s all spiritual.

But when I feel something in my body, it doesn’t seem like either.
There is sensation.
There is meaning.
And something physical is happening at the same time.

So the question changed:
what if these weren’t different things, but the same phenomenon seen from different sides?

1. What Triple-Aspect Monism is

Triple-Aspect Monism, proposed by Alfredo Pereira Jr., starts from a simple and powerful idea:

There is a single reality, but it can be described through three inseparable aspects.

These aspects do not compete.
They coexist.

2. The three aspects, in clear language

1️⃣ Physical–biological aspect

• body

• brain

• muscles

• breathing

• metabolism

• nervous system

This is where we find:

• muscular tensions

• autonomic states

• inflammation

• anergy (non-metabolized energy/tension)

2️⃣ Experiential (phenomenal) aspect

• inner sensations

• felt emotions

• interoception

• proprioception

• qualia

This is where reality is lived, not explained.

3️⃣ Informational–symbolic aspect

• language

• beliefs

• culture

• narratives

• explanations (scientific, spiritual, therapeutic)

This is where we make sense of what we feel.

3. A common mistake: treating the aspects as separate causes

Many conflicts arise when someone says:

• “it’s just psychological,”

• “it’s just physical,”

• “it’s spiritual.”

In Triple-Aspect Monism:

• no aspect causes the others in isolation,

• all occur together.

A muscle tension:

• is physical,

• is felt,

• is interpreted.

All at the same time.

4. Expansion: where acupuncture and chakras fit

When we talk about:

• acupuncture,

• chakras,

• energetic flows,

in our expanded reading these do not describe independent invisible energies.

They describe:

• symbolic body maps,

• regions of higher tension or sensitivity,

• repeated patterns of muscular and autonomic anergy,

• zones of high interoceptive load.

These systems work because they:

• organize attention,

• facilitate relaxation,

• create bodily coherence.

The map is not the territory.
But a good map helps the body reorganize itself.

5. Anergy: when energy becomes non-metabolized tension

We call anergy the state in which:

• the body maintains chronic tension,

• without practical function,

• consuming resources,

• reducing clarity and vitality.

This can arise from:

• prolonged fear,

• rigid beliefs,

• hostile environments,

• repetitive bodily habits.

Anergy:

• is physical,

• is felt,

• is symbolically explained.

Again, the three aspects coexist.

6. Why beliefs (even false ones) can release anergy

Here is a delicate but essential point.

Symbolic beliefs can:

• reduce fear,

• increase a sense of safety,

• allow bodily surrender,

• release muscular tension.

This happens not because the belief is true,
but because it acts on the informational aspect,
influencing experience and the body.

The body responds to state, not to the ontology of belief.

7. The risk: when the symbolic aspect dominates the others

Problems arise when:

• belief becomes absolute truth,

• language replaces sensing,

• symbols become identity.

At this point:

• the informational aspect colonizes the others,

• the body stops being listened to,

• experience is filtered through dogma.

Healing becomes narrative.
Improvement becomes dependence.

8. Our ethical proposal: provisional beliefs + metacognition

In our approach:

• beliefs are temporary tools,

• they serve to initiate reorganization,

• they must be discarded after release.

After improvement comes:

• observation of results,

• metacognition,

• practical refinement,

• autonomy.

Belief opens the door.
Metacognition decides whether you enter—or leave.

9. Integrating Yãy hã mĩy, APUS, and Tekoha

• Yãy hã mĩy → imitate, believe, and repeat as the initial motor

• APUS → body–territory, extended proprioception

• Tekoha → ecological and social belonging

Triple-Aspect Monism is the common ground that integrates all of this without contradiction.

10. What this model avoids—and what it enables

It avoids:

• scientific reductionism,

• dogmatic spiritualism,

• followers instead of authors,

• closed systems of truth.

And it enables:

• rigor,

• living experience,

• symbolic language without imprisonment,

• real improvement in life.

Post-2020 Scientific & Philosophical References (Suggested)

Philosophy of mind & plural-aspect models

• Pereira Jr., A. (2020–2023). Triple-Aspect Monism and the nature of consciousness. (Selected papers and syntheses).

• Chalmers, D. J. (2022). Reality+: Virtual Worlds and the Problems of Philosophy. W. W. Norton.

Interoception, embodiment & experience

• Berntson, G. G., & Khalsa, S. S. (2021). Neural circuits of interoception. Trends in Cognitive Sciences, 25(1), 17–28.

• Seth, A. K., & Friston, K. J. (2022). Active interoceptive inference and emotion. Philosophical Transactions of the Royal Society B, 377.

• Damasio, A. (2021). Feeling & Knowing: Making Minds Conscious. Pantheon.

Symbolic models, belief & regulation

• Colloca, L., et al. (2021). Placebo, nocebo, and learning mechanisms. Nature Reviews Neuroscience, 22, 633–646.

• Büchel, C., et al. (2022). Expectation and the brain. Neuron, 110(8).

Body maps & proprioception

• Proske, U., & Gandevia, S. C. (2021). The proprioceptive senses. Physiological Reviews, 101(3).

• McGlone, F., et al. (2021). The body matrix and interoceptive integration. Neuroscience & Biobehavioral Reviews, 128.