Other-perspectives are possible states of experience, will, and knowledge that we can imagine fully adopting but do not.

The presence of embedded other-perspectives within our personal sensory world (as opposed to other-perspectives we imagine seperately) entails a translation system that we use to relate the imagined subjective states of the other-perspective to sensory transformations.

These sensory transformations which connect to our construction of other-perspectives might be summarily called language.

Language takes many forms of expression. Verbal language, body language, and the mere sensory appearance of a body with sense organs considered sentient.

A body is the limited range of expressive power over which a perspective expresses its contextual will. Sense organs are material representations of the limited range of experiential power which a perspective uses to manifest its sensory world.

In the same way that we may use verbal expressions of bodies and emotional expressions of bodies to construct aspects of other-perspective’s subjectivity, we may use the appearance and orientation of their sense organs in relation to other, environmental, aspects of our sensory world to construct experiences for other-perspectives.

The presence of an active other-perspective translation system in your mind begins with your will. The choice to limit your construction of an other-perspective to sensory appearances (as opposed to magical transformation of their perspective in some way according to your unconventional desire and power) is also volitional. This is called leaving other-perspectives free.

In order for multiple free perspectives to cooperate and stay together there must be a collective desire to coordinate fundamental commitments - a desire for agreement and compromise.

It is possible to change your fundamental commitments and beliefs against a group as an act of rejection of the compromise. It is also possible for your group with agreed on commitments and beliefs to separate from another group with different commitments and beliefs in a form of absolute disagreement. It is also possible for an individual to break away from your group’s commitments and beliefs. It is also possible for all three of these modes to occur in reverse in the form of agreement.

Whatever the variation, whenever others diverge from your deep beliefs and commitments, they will gradually appear to become more and more wrong and insane as reality fits your view more and more, unless they change to agree with you - at which point they appear to become “correct”.

The ways of manifesting experience and of building expectations and beliefs, and the ways of communicating them, are very fundamental negotiated agreements in a social convention. These may take the form of: materialism, animism, theism, solipsism, and the varieties of magical conventions.

In materialism, only experiences derived from material relationships of objects are valid, hence your sensory information is only valid and useful for constructing beliefs if it corresponds to an appropriate relationship between a material sense organ and a material object. In our case those sense organs are the 5 commonly known human sense organs. This particularly requires for your senses to appear as differentiated qualities from one another with clear differentiation in order for clear comprehension and communication of your material sense experiences to others. Thus, e.g., no seeing a 2 dimensional field of scents representing objects’ surfaces if the agreement is to see colors. Similarly, only expressions in the form of material transformations are acceptable, hence the role of the body in action and the role of verbal language in communication. These imply the rejection of other, non-material, forms of action and experience and belief and communication.

In theism, other forms of experiences and beliefs and actions and communications may be accepted under certain conditions: special revelation, prayer, miracles, visions, and divination are all examples of possible modes of valid experience, knowledge, and will. Similarly, animism and other magical conventions may include other modes of experiencing, knowing, and willing that are considered valid such as remote viewing, telepathy, magick, channeling, or telekinesis.

Interestingly, most of the not-fully-material models presented make room for classifications of beings which relate to our sensory world in largely or wholly non-material ways - with modes of experiencing, knowing, and willing fully or largely untethered from material objects. Relating to these sorts of beings would be quite different from relating to the sorts of beings we relate to with the conventional materialist paradigm (animals and humans).

Hallucinations within materialism are experiences which do not correctly correspond to the relationship observed by others between your sense organs and the apparent environment. Interestingly, this also makes some room for detecting non-materialist experiences (hallucinations) in your perspective by yourself: you can observe your own sense organs and environment with one sense and compare that to another sense to see if it properly materially corresponds.

In general, hallucinations are experiences that do not validly correspond to the core principles of a view. Delusions are beliefs that do not validly correspond. Insanity and irrationality (from the POV of a given convention) are applied to any mode of experience, knowledge and will construction that differs from that conventional view and therein results in invalid subjective states.

If you want to be loved and trusted and supported by a materialist or mostly materialist community and culture (as most humans in any cultural context do), if you want to be a member of their group and share in their reality, you’ll put an equivalent amount of focus on improving and expressing your material modes of experience and knowledge and will. If you are afraid of being rejected and ostracized by your community, of being considered irrational, insane, or dangerous, then you will probably spend most of your time ridding yourself of any experiences that aren’t related to sense organs and brains, knowledge that isn’t derived therefrom, and intentions that aren’t related to bodily expressions and brains. This can similarly be understood in parallel with theistic cultures, animistic cultures, or any others.

If you can remove some fear of social rejection, or if you live in a flexible and tolerant culture, or if you have some social peers that want to negotiate and change the fundamental structure of reality with you, then you can spare some time, energy, and focus (either as an individual or a group negotiating a new convention) for exploring other possible fundamental commitments and modes of experience, knowledge, and will. You can look at rearranging your commitments and thus changing your reality until your surrounding culture either goes insane and destroys itself, disappears entirely, or comes to face your new, ever more apparent truth.