Saturday, October 10, 2009

Accumulation is the Movment of Becoming: Part 11.

Thought seems so incapable of adjusting itself to the swift movement of actuality. There seems to be something in the very nature of thought itself that resists adjustment, reassessment, or change. At first glance I would usually say that people seem so incapable of adjusting their thoughts but I know this is not so, it is thought itself that is incapable, the person is just the unknowing subject of such shortcomings.

In other words, the images we create seem resistant to change. Is this due to our belief in, and desire for, permanence? Do we think of our physical body’s as permanent? What happens to the person where all image making has come to an end? Where the manufacturing of continuity, through creating images and allowing those images to assume a reality, naturally withers and finds its own end. Life has come to be thought of, and therefore experienced, as a continuous story line with me as the central character. It seems natural, even human, to live in this regard, expanding or contracting the scope of one’s story, improving upon the character or helping others improve theirs. The events of each day, the world over, are told, heard, and observed as being continuous, with the drama of yesterday, and many yesterdays before, bleeding over to today, tomorrow and the next.

The perception of evolution itself is but another manifestation of the brain’s need for continuity in all forms it beholds. In fact, the brain seems incapable of discerning between an actual moment recorded in memory and a manufactured moment, a moment created through imagination. Once held in the storehouse of memory, all is of an equal and indiscernible nature, that of images. Each individual is trained, conditioned to know how to sustain and give new life to emotion, thought, and experience, which is one of the many consequences of manufacturing and maintaining images. And, of course, the main character in the drama of each particular life, me, serves to function as the very piston driving the machine of continuity. This ‘me’ lives at, and of, the very center of continuity. ‘I’ am the very movement of continuity, as well as the landscape this ‘I’ lives, breathes, moves, and relates within. Observing the movement of me reveals the mechanics of continuity, the how behind the birth, evolution, and death of reality as we know it.

So why this drive, impulse, compulsion, desire, and need for continuity in all aspects of living? There is nowhere that continuity is not; it is the very web of human life and relationship, with nothing escaping its scope or grasp. It is expected from everyone, everywhere at all times. Why? I think that is rather obvious, isn’t it? Is it that continuity is the organizing principle of a muddled mind? That is, a mind lost in the forest of unbridled senses, perception and experience creates a logical, continuous landscape in order to orientate itself and find security in its relationships therein.

Therefore what becomes of the person no longer taking part in image-formation? Is not the image also the very content, fuel of imagination? And what are you without imagination? Not necessarily the fanciful kind, of dreaming up what will never be, but the imagining of tomorrow, the re-imagining of yesterday, the imagining of who that person is sitting beside you today? What are the effects, consequences, and inevitable outcome for the individual continually forming images? Does the active formation, and drive to fulfill or discard what has been imagined, divide, fragment the individual imagining so? Is image manufacturing the very movement of division itself, the breeder of separation in all its myriad forms? For the initial division between actuality and imagination gives rise to an exponential fragmentation within the field of imagination itself.

As attention becomes exceedingly absorbed within the images of imagination there is a disconnect with what is actual and a re-identification with the image of oneself existing in the landscape of imagination as if it were actual. For when we speak of division we speak of the dividing of attention, and the dividing of attention is a most dangerous thing. Why you may ask? For where there is attention there is actuality, or in this case, the manifesting of what will become actual. Clearly, when images are formed their life-force is that of desire; desire to infuse themselves with reality, manifest, bring themselves into the field of actuality or the opposite, never to manifest as actual. These images, and the desire that drives them, naturally divides attention, one’s energy, for one is here and also there, as an image in the field of imagination. Again, what are the consequences of such division?

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Thursday, October 8, 2009

Accumulation is the Movment of Becoming: A Prequel.

Every human being on Earth has a body and a brain. Therefore, we all share the accumulating movement of mind. In other words, the accumulating movement of mind is a collective movement, as well as being a genetically informed, individually based one. Our bodies may be different, our brains, given differing stimuli and circumstances, may behave differently, but the fact, the fundamental fact of the mind organizing itself through this accumulating movement is universal and completely shared by all.

One has to take a closer look at the accumulating movement itself to see the fundamental truth of such a statement. It really amazes me to reflect on how divided humanity is, how we have concentrated so much energy and attention on fundamentally impoverished distinctions. Distinctions only made possible through the grossest, and most superficial avenues of thoughtless thought and emotionless feeling. Starting from the ground up, so to speak, each of us is born into this life in a body, a tiny, defenseless body. This body fundamentally grows in much the same manner for each of us. Our brains develop, our senses sharpen, and our bones and muscles grow, when afforded the most basic of needs that is. We learn to speak, recognize ourselves and the objects and people around us, all the while seemingly growing into more and more independence.

And it is the content of our lives that shapes us, molds us, in its own image. This is, of course, the role of conditioning, both of external and internal causes, genetic, instinctual abilities and learned, external impressions. It is all of this content that lends form to the emerging individual. And one’s consciousness, that is, what one is conscious of, depends upon their content. If the content is not there, the consciousness of said content is not there as well. Consciousness and its content are a joint, dependent arising. This is one of the factors in why we perceive distinction and division, instead of commonality and universalism. Since the emerging individual is their content, since individuality is defined through the mind’s identification with one’s content, and consciousness, as we are presently using that word, is a dependent manifestation of one’s content our attention is always driven towards divisiveness, distinction, and separation, for content is always different.

However, when we speak of the accumulating movement of mind we are speaking of a mother-movement, a movement prior to, of a more fundamental nature then, the inevitable perception of division the movement itself creates. We are examining a universal movement, one that if you have a body and a functioning brain, you are actively participating in as you read these lines. And this movement spans bodies and brains, it is collective, universal, shared, which is what we imply when using the word mind. Mind is not yours or mine. We can distinguish between our physical bodies and the capacities of our brains but one cannot authentically draw such lines in the sand when it comes to the mind. At least not in the way we will be using that word. And just as one can draw such lines in regards to their abilities, talents, bodies, thoughts, and overall consciousness, one cannot draw such distinctions in regards to the accumulating movement of mind. The movement moves within us, between us, and as us, the world over.

And so when we approach the observation of this movement we do so without the superficial distinctions that rule our waking life. For instance, one is not observing in order to protect their interests, secure their beliefs, strengthen their inclinations, or further fortify their self-image. All such desire is born from the very content of the accumulating movement itself and therefore incapable of observing itself with impartiality, incapable of moving in any manner other than it’s nature, with all the consequences of such a movement. And, believe it or not, observation is a movement whose nature is different than that of accumulation. One cannot use the movement of accumulation to observe the movement of accumulation. Therefore, one must be clear as to what the movement of accumulation is, how it operates, and what it is made of so that it does not sneak into, interfere with, or otherwise influence one’s observation of itself. So what is the accumulating movement of mind?

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Tuesday, October 6, 2009

The Individual is a Complex Movement of Mind.

The individual is a complex movement of mind that currently operates, for the most part, under a heavy cover of mind-made darkness. I have come to call this movement the accumulating movement of mind. It is this movement of mind that divides attention in a contradictory manner creating what we have come to call inattention and the unconscious.

The mechanics of the individual work from the unconscious and therefore one’s ceaseless activity manifests largely of and through unconscious reflexes. The demands for security, comfort, and a state of non-disturbance within the landscape of the world we share seem to be crucial factors in driving the individual into a largely unconscious space of existence. People, the world over, are therefore seemingly compelled to co-create systems or patterns of mind that assert self-infused laws of nature, relationship, and reality. Then, a myriad of unspoken, unconscious ‘agreements’ are made among us as to how we safely and effectively navigate our lives in a self-infused world. For many it becomes a substantially more pacified state of existence, habitual grooves of mind, countless avenues of least resistance, avoidance, and escape end up being followed by whole continents of individuals. Yet for others, living becomes hell on Earth.

Our established sense of civilized security, comfort, and non-disturbance is made possible through collective unconsciousness. And it is the accumulating movement of mind that makes such unconsciousness possible. Is it the fault of the child born into the home of privilege that the one born into the home of poverty suffers so unnecessarily? Or is it a shared and equal responsibility of each child, who grows to be an adult, to be aware of the movement of their own mind, and therefore the creation of the individual they become and the consequences of such activity? Why, after countless centuries of human existence on this most beautiful Earth, has the individual not turned their attention to the movement of their own mind? Is it simply a matter of conditioning, of learning, whether powerful or not, or is it more fundamentally a matter of survival that demands one’s mind move in unconsciousness? Having co-created and given birth, through countless centuries, to a civilization built on unconsciousness, does this now muddied mind believe there is nothing more dangerous than becoming conscious of this accumulating movement?

Certainly, or I should hope it is all but glaringly obvious; such an investigation into the nature and movement of mind is the day-to-day responsibility of anyone living in relation with another and the Earth we share. In fact, since there is no choice regarding such relations, for one cannot separate oneself from their need to be related to all that exists, there is only a choice in whether or not one’s relations are largely unconscious or conscious. And we are suggesting today that most every action, thought, feeling, circumstance, perception or experience an individual takes part in is born, springs forth from, and creates an endless chain of reaction within, this largely unconscious movement of mind. Therefore, what one believes to be a conscious act or choice is primarily, first and foremost, the outcome of a largely unconscious movement of mind ceaselessly operating and re-orientating itself in the world around and within oneself.

And yet what does it take to become aware of the accumulating movement of mind? Must one be born with a special inclination? Must one train, be taught, and practice in order to become aware? Is it only for the select few? I’m afraid there are no particular requirements or prerequisites to awareness or being conscious. I also hate to inform you but there is nothing and has never been anything blocking one’s way, or not permitting one to enter. The unconscious is simply the mind moving in darkness. And the funny thing is you don’t even have to search for a light. Within the landscape of the mind, awareness is light. It is simply a matter of turning one’s awareness to where the accumulating movement of mind enters one’s consciousness. And from there, awareness naturally expands upon that consciousness.

All that is left is one’s relationship with one’s consciousness expanding to include movements previously operating in the dark, the unconscious. This relationship becomes of up-most importance. For there must be freedom from the need to protect and maintain that which is revealed as one’s scope of consciousness expands for there to be the steady observation of the accumulating movement of mind in action. For the individual is of this unconscious movement of mind, not separate from it. And therefore, it is this observation, this expanding awareness, and nothing more, that transforms the mind, the individual, and the world we share.

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Sunday, October 4, 2009

Freedom and Responsibility.

If there is to be freedom there must be a firm, yet natural, sense of responsibility, for freedom is a most dangerous thing. All sense of security one feels in this world today is derived from a lack of freedom, from the imprisonment of consciousness in delusional forms of mind, whether gross or subtle. One of the issues this brings up is how the mind, the human brain, and its capacity for memory, cannot and does not distinguish between actual and delusional, real or illusionary. The moment something is recorded in the brain, however it is recorded and of whatever nature it is, actual or delusional, it becomes part of a process, that once set in motion, and allowed to continue, creates an informed reality that the organism naturally takes to be real.

Therefore, each furthering action, thought, reaction, feeling, experience, or knowledge only adds to the complexity, and strength, of this unknowingly created reality that one now takes to be objectively actual. Let us clarify what we mean by actual and delusional. Actual, we are saying, is that which is, whatever it is, without the interference of one’s memory, including all the faculties memory sets in motion, i.e. the accumulating movement. And therefore delusional is that which is experienced, and perceived, by the individual while the accumulating movement is operational. The word real, in this instance, has the same meaning as actual, mainly that which objectively exists independent of one’s active involvement in making it so.

In one sense, whether actual or delusional, all that exists depends upon the existence of the physical sensing body. But for now, let us take the arising of the body, and all that is, to be the ground, with our current inquiry taking place within this landscape, where the body relates to all that exists. And we were saying that the relation of the physical body with all that is, including itself, can either be an actual relationship or a delusional one, having clearly defined actual and delusional already. And we are suggesting that in order for one to be able to discern between actual and delusional, within oneself, there must be freedom from the start, otherwise that which is inquiring, observing, investigating, may in fact be doing so from a purely delusional standpoint and therefore simply adding to, and strengthening, the accumulating movement, the animator of the hybrid ‘reality’ of delusion-actuality.

So what is freedom? We said in the beginning of the post that where there is freedom there must be responsibility, for freedom is a most dangerous thing. So what does it mean to be responsible? Let us play with this a bit, keeping in mind that our use of words in today’s world has become quite liberal. Many words, including responsibility, are commonly used in varying ways, creating versatility in spite of meaning through loosely defining differing situations with the same word. In today’s world of varying meanings, we are saying that to be responsible for something, or someone, would imply that one is totally in care of that thing. If something goes wrong it is the problem of the one responsible and no one else. In other words, the wellbeing of the person, place or thing lies solely in the hands of the one responsible for it’s wellbeing. Therefore, there is a certain independence intrinsic in responsibility, a wholeness to its nature, is there not?

This implies, that there is no outside authority as well, no one and nothing, other then the one responsible, to answer to or take orders from. So let us agree to say that responsibility is something like the ability to respond independently, and completely, to that which one is in care of without the need or demand for authorization from an outside source? So let us take some time to ponder the relationship between responsibility and freedom, and whether or not they are one in the same phenomena.

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Friday, October 2, 2009

Accumulation is the Movment of Becoming: Part 10.

Let us speak a little more about knowledge and it’s effect on the life’s we live. I’d like to look at knowledge as the end result of a process of mind, the result of a portion of the accumulating movement in action. Starting from where we are today, as the world around oneself is sensed, it is already full of meaning. Everything one sees or hears is understood as being something known, in other words, the mind has labeled all that exists in the environment around oneself, and within.

There is a word for, a meaning to, and therefore significance in everything sensed, physical, mental, emotional, spiritual, etc. Because the word, being a very flexible symbol created by the mind, can associate itself with other words and images it greatly enhancing the mind’s ability to ‘think’. We will look into whether there even is thinking without the word or image later. And so thought is essentially a movement of association based on accumulated knowledge. Now given the fact that the mind has heavily infiltrated the environment around and within oneself, interacting on a massive scale and imprinting everything it does in memory, we are saying that thought is therefore a movement within the field of the known, extensive or narrow. It is a movement within and of it’s own content, like a file clerk who can only draw his information from the files at his disposal.

Creating a marriage of word with image, or the perfect union of word with the movement of life, the mind has a bridge to react to and affect the sensual world of perceived objectivity because it no longer perceives the word as being separate from the thing it represents. It perceives the word as existing ‘out there,’ objectively with, and as, the ‘tree.’ And it is this sense of knowing that arises with such action as, for example, attaching a word with meaning to a movement of life, that affords the movement of mind space in which to respond and react to the very same mind-infused reality it has helped create. In other words, the mind is able to operate on this mind-infused reality from the standpoint of being a wholly separate, independent movement. It is, therefore; now free to react to this reality as if it exists objectively, entirely outside of mind’s reach and influence. Doing so, it has the ability to act upon it, change it, re-label it, add to it, etc.

So, knowledge is an aspect of this separating factor. So let us ask the question, why is knowledge an aspect of this separating factor of mind? Well, knowledge is static by nature; meaning it is a conclusion, a mark left in memory from the movement of experience. Being static, or stationary, it affords the mind movement in relation to its own non-movement. There is a contrast between knowledge, which is stationary, and the ability to add to that knowledge, which is a sort of movement, or rather, the search for more knowledge. The adding to knowledge and the search for more knowledge are movements of thought, which, as we have said, is basically a movement of association.

However, as we have said, that associating movement can only take place within the field of the known, within the content of memory, word, image, and symbol. Therefore the mind acquiring knowledge and continually adding to that knowledge forms a certain relationship with itself, a closed loop which creates and maintains a landscape all it’s own. It is the relationship between the static knowledge stored in memory and the response of memory for more knowledge that sets in motion what we have come to call the accumulating movement of mind and the reality it facilitates and maintains. So what is the relationship between the movements of association and accumulation?

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Monday, August 17, 2009

The Inflexiblity of Mind.

Why are people so inflexible, psychologically speaking? If there is only one body, your physical body, which extends into more subtle domains yet is of the same, whole, functioning material process always, is it that just as your physical body has needs, urges, pain, growth, decay, and death that all other aspects do as well? Is it because you are easily aware of your body and its needs that the subtler aspects are not sensed, ignored, or not thought of as being real or significant?

If you do not use your physical body much, sitting around all day, it becomes brittle, inflexible, as it does as it grows older if not properly dealt with. And psychologically speaking, does not the same thing happen? Do people use their minds at all, so that it is pliable, flexible, and therefore incapable of being hurt, stuck, or deluded? Or do people prefer to live, psychologically speaking, completely immobile, stationary, unwilling or unable to adapt, change, grow, and move with ease? Now, we are not talking about people who like to think of themselves as easy-going, or adept at change. Nor all the self-improved people who endlessly work on the image of themselves. The pliability of such folk is so petty, superficial, and merely cosmetic as far as I am concerned. It seems to me that as long as one’s mind has taken root in itself and from there, firmly establish and maintain a center, an actor, thinker, doer, believer, that all action springs from, there is bound to be inflexibility, an inability to move with life and it’s challenges.

The resistance, or friction, created between the movement of life and the fixed center that acts upon life breeds every form of violence, conflict, misery, suffering, and sorrow know to mankind. Don’t all such ‘realities’ imply a center, a thing, a person, incapable of moving, holding ground, fixed, and therefore suffering the consequences of such a position? Can you see the tremendous beauty involved in the ability to watch one’s mind as it creates and maintains a center? The flowering of such a process goes far beyond the words used to try and describe it. The depth, the complexity, the beauty and life of this movement can only be observed by the one creating it moment to moment. Are you so inclined? Because as I see it today, the world over, there is talk of peace, talk of love, talk of an end to misery, both personal and collective, but without this unquenchable flame of understanding burning within you, all such talk and efforts come to the same end, meaninglessness.

Therefore, can one naturally, with ease and a sense of affection towards oneself, deny the so-called reality of a fixed center in one’s life and mind? Denial being the natural outcome of understanding that what one is currently taking to be true is, in fact, totally false. Of course, one cannot just agree or disagree. Nothing comes from saying, ‘I’ve read that before, I think it is true too.’ Like I’ve said, there is either that flame of understanding burning within you, or not. And so the question arises, where does that flame come from?

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Friday, August 14, 2009

Accumulation is the Movment of Becoming: Part 9.

We have been taking a brief look at the nature of time and now let us turn our attention to language, another aspect of thought. Language is an extraordinary ability of mind and one that gives the accumulating movement a powerful sense of permanence. For in the very nature of language lies duality, or the necessary existence of both a subject and an object. A sense of duality also arises with memory and perception, but as we have been saying, none function without all the others as well; it is one indivisible movement.

The duality of language stems from the nature of thought itself, which divides, fragments, and breaks things apart in order to perceive relationships in time and space. And the nature of thought depends upon that of memory and the consequences of memory in the living organism. Simply speaking, language is composed of words, whose meaning is defined and understood in a standardized manner by a particular population of humanity. The word being an abstract symbol, or image, created in the mind that is meant to conceptually stand in the place of something. The word can stand alone, representing nothing but itself, or be the conceptual equivalent of something existing in space, real or imagined, vague or concrete.

And it is the word, strung together as language, which creates one aspect of our strong sense of individuality, continuity, for again, language lends itself to having a subject. Not only that, but a subject that is perceived to be, or experienced as, permanent. In other words, aspects of the subject may change, but the subject always, in some way, remains the same subject, always. Again, the power is in the indivisible nature of the accumulating movement, for all aspects play upon, strengthen, and add depth to one another, like several streams converging to form a roaring river. Or one can think of such a movement, or the relationship of such aspects, like the five senses of the physical body. If there were only one of the five senses operational, the reality experienced would lack a certain depth, and complexity, wouldn’t it?

And so it is with the accumulating movement of mind, its power is in its indivisibility. And as we have been observing this movement, one can see how the five senses, which are an aspect of the physical body, play there active roles in this movement as well, which we will go into in more depth later on. So we were talking about the sense of a permanent subject that is greatly strengthened through language, which inevitably consists of the habitual repetition of words. One can also refer to this strengthening of a permanent subject as identification. For together language and image, both born of memory, create a firm grip of identification in the mind. For instance, take a look, and listen to, this very sentence: ‘when you hear yourself think you are always identified with the one thinking your thoughts’. This sentence may in some way be true, but within the very structure of the sentence itself there are many examples of identification with the word. For instance, it can be difficult to discern whether or not the word ‘you’ is referring to an actual subject, independent of the word itself or there is only the word ‘you’ which through repetition, and identification with, seems to refer to a subject independent of the word.

For once something conceptual enters perception, it flows into the river of experience and memory, where it becomes the basis for further thought and reaction to a perceived reality that has now been altered by one’s own unconscious involvement. For now, we will simply say that the word ‘you’ is referring to the individual body that is thinking, but as we will soon discover, this may not actually be the case.

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Wednesday, August 12, 2009

Accumulation is the Movment of Becoming: Part 8.

We were defining thought, in the post last week, as a movement of time, image, and language in response to our brain’s capacity to remember. Let us continue to inquire into the movement of thought by adding to what we have already said concerning the nature of time. Of course, we are looking at time with simple eyes, innocent eyes, not the eyes of science, knowledge, or fancy. Everything we share must be experimented with personally, observed as so or not so within your very consciousness. Otherwise, it is meaningless jabber, entertaining or not. Is time a movement in and of itself or is it a standardized perception of movement, wherever and whatever that perceived movement may be?

Do you understand the question? Could we say that there is movement and time is a manner in which the brain perceives movement, ‘within’ or in the world ‘out there’? In other words, is time being superimposed upon the movement of life, actual or imagined, by a brain interesting in measurement, comparison, evaluation, safety, security? A brain trapped in the movement of thought. Is it that the brain, having perceived an object existing in time, mainly itself, perceives the entire movement of life through the lens of time in order insure the best possible chance of continuing to exist in time? For perceiving through the lens of time affords the brain a certain amount of space, and in this space the brain can alter its movement. Therefore we are saying that time, the space perceiving through time creates, and the ability for movement to be altered within this space is all one movement, thought.

However, an interesting consequence of perceiving through thought (time, image, language) is the fact that all that is perceived is perceived as individual objects having measurable relationships with one another in space. It is the accumulating movement, as an indivisible whole, that makes the reality we live in and experience what it is, and yet simply observing one thread of this movement, the nature and needs of time, can reveal how perception, and therefore what we take to be objectively real, is altered. For as we have said, in order for there to be time, there must be space and objects occupying space, for time is the measurement of a particular standardized relationship between objects occupying different points in space.

However you possibly conceive of time, there is always a fixed reference point, occupying some sort of space, other objects within this same space, and movement, relationships. The ability to measure that movement, in a recognizably standard fashion, is time. Another word for measure, in regards to time, is comparison. And both comparison and measurement are direct consequences of accumulation. Again, we are saying that time is a created form of mind and not an objective reality of the universe. In other words, it does not exist ‘out there’ independent of our minds involvement. There is a material process in the human brain that perceives movement as time. However, what I hope we are beginning to become aware of in our investigation is the perceived reality and consequential existence that is created through the mind’s movement of accumulation.

For instance, just in becoming aware of the movement of thought we are inquiring into an indivisible relationship of body, perception, time, image, and language, all of which are active ingredients of what we are calling thought. And what we are suggesting, even if we haven’t outright said it yet, is that the individual you take yourself to be is incapable of escaping this accumulating movement, because the individual, and the reality this individual lives, grows, and dies within, is of this very movement. There is no one, and nothing, separate from this movement; it is one indivisible movement of accumulation. The individual is simply the sensed intersection of all the fluid aspects of the accumulating movement in motion.

In fact, this entire inquiry into the accumulating movement of mind is, therefore, undertaken in order to observe and learn about a movement so intimate, pervading, and subtle as to be inescapable, and nearly unrecognizable by the individual. But we will explore this fact in more detail as we venture into the more complex consequences of the accumulating movement.

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