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?
Saturday, October 10, 2009
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.
Thursday, October 8, 2009
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?
Tuesday, October 6, 2009
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.
Sunday, October 4, 2009
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.
Friday, October 2, 2009
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?
Monday, August 17, 2009
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?
Friday, August 14, 2009
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.
Wednesday, August 12, 2009
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.
Monday, August 10, 2009
So what is the relationship between accumulation and fulfillment? We have been going into the nature of the accumulating movement in order to understand how it functions and affects the life one lives. And although we are not finished with that investigation I would like to turn our attention to fulfillment, for it has a powerful influence on the individual, and the world we have created. And one would like to say that fulfillment, or rather the desire to fulfill, is the natural outcome of the accumulating movement of mind. In other words, there is not one without the other; they are intrinsically dependent upon each other.
One would also like to acknowledge that the accumulating movement, or rather the outcome of accumulating, is the creation of the past and the desire to fulfill, the creation of the future. Now, in several past posts we have been inquiring into the possibility of time being solely a creation of mind, a movement of mind, and so, although we have not outright said so, so may be space. Space, and therefore distance, may also, in fact, be purely a perceptual phenomena arising from, and due to, the accumulating movement of mind. And so as the accumulating movement operates, and accumulation builds, a past is born. The nature of this past is exactly the same as the nature of the accumulating movement, composed of time, thought, feeling, experience, knowledge, and all the rest of it, held in the brain as memory. And it is this past, born of accumulation, which seeks to fulfill itself, thus creating the space of the future.
And, of course, the nature of the future would be exactly the same as the nature of the past it arises from, which, as we’ve said, is the nature of the accumulating movement of mind. Therefore, the individual’s relationship to the present changes. With the accumulating movement operational, the present moment becomes the space for the past to become the future. The present becomes the space of becoming, which is the movement of accumulation as it relates to the physical circumstance of the body, and mind, in the world of recognition. The present becomes the space for the past to define itself, express it’s will, which is becoming other then it has been, and to physically and psychologically close the gap between past and future, changing becoming ‘that’, to being ‘that.’
So as I hope we can all begin to see, when the accumulating movement is operating, there is the creation of the future, which is where fulfillment will take place. And fulfillment is the movement of that which has been accumulated becoming that which it desires to become. Which, of course, sets in motion a powerful navigating force, attempting to control and direct the actions of the present moment in order to secure the meeting of it’s fulfillment waiting in the future. In other words, nature of the present moment, and therefore one’s relationship to the present moment, changes as the accumulating movement operates. We will examine this in more detail in a few days time.
Saturday, August 8, 2009
It is rather funny to observe how confusing motion is to the mind. Why should motion be confusing to the mind? Isn’t the mind in motion? Have any of you actually explored what lies behind words like these, what they are supposed to point to and signify? Why should the mind find motion confusing? Is it that the mind is fixed, or perceiving motion from a fixed position and therefore uncomfortable, insecure, in it’s relationship with motion? Doesn’t the mind, itself, move? Or rather, isn’t there movement within the mind? And what is the relationship of the mind with it’s own movement? Confused? Is it ignorant of it’s own movement? Is ignorance a working alternative to the state of confusion that arises through the mind being aware of motion?
Hasn’t the mind reached many conclusions concerning many forms of motion? And have not these conclusions about many forms of motion, in the mind, body, and world around oneself, created a stronger sense of security? Or is it that while conclusions build a sense of security with regard to a certain aspect of living, the accumulation of these same conclusions may have quite a different effect on the mind fundamentally? Is it that accumulation within the mind creates a center from which the mind becomes fixed, and it is this fixation that creates confusion within the mind? Is it that the mind has unknowingly created a static point in a dimension of only motion and therefore created a fundamentally insecure structure from which it continually operates from and strengthens? Does this fixed center within the mind have a movement of its own? That is, in order to survive in a dimension of motion, has this fixated center within the mind created a movement capable of responding to its environment and itself?
Could it be that something is altered, unknowingly, when the very movement of life accumulates knowledge about itself? A fundamental separation seems to occur; one that is not actual until after retention of knowledge takes place. It is clear to me that the accumulating response of the mind to life takes place in regards to the survival of the physical organism. But, given the nature of the accumulating movement, an aspect of that nature operating unconsciously, isn’t it only a matter of time before something other than the physical body is sensed as needing to survive? Which makes me wonder, when you speak of yourself, when you make decisions about your life’s course, when you think about your desires or what you used to be, what, in addition to your physical body, are you referring too?
Wednesday, August 5, 2009
So we were saying that both thought and experience are manufactured by memory, in other words, their very existence depends upon the existence, and healthy functioning, of memory. Language and knowledge, as well, depend upon memory in the same fashion. And it is language, which consists of the use of words in a structured and conventional way that strengthens one’s sense of continuity and therefore identification.
We can say that one sense of continuity arises from our sense of time, and another sense of continuity arises from the relationship between language and image. However, as we continue to learn about the accumulating movement, we have come to realize that time, language, and image are intimately related aspects of this indivisible movement. So intimate, in fact, that we can refer to the movement of time, language, and image with one word, thought. Let us, therefore, look more closely at the movement of thought, for I would suggest that most of us have a very limited and misdirected impression of thought and it’s nature. All sense of time stems from one’s capacity to remember. Time is, itself, born of accumulation, the accumulation of images retained as memory. Without the fixed image in mind there is no foundation for time to function upon. For most of my life, time often seemed like an invisible, or at least very subtle, objectively verifiable force pervading the universe. But as I have come to realize, it’s existence depends upon memory, for it is a material process, an inevitable consequence of the healthy functioning of our brain.
The fact that we perceive time to be objectively actual only adds to the evidence of the power of the accumulating movement of mind, which includes perception as we’ve said before. With the emergence of memory came the emergence of time. Time is a purely abstract, conceptual creation that moves, hand in hand, with the perceived movement of life, as we know it. Time also shares an important characteristic with language. They are both standardized structures born from the brain’s ability to retain information. Meaning, the basic form and structure of both time and language is universal, and occurring within the brains of nearly every human on Earth.
Even the perpetual occurrence of the Earth rotating on it’s axis would not be recognized as perpetual, repeating in a consistent manner, and therefore standardized as units of time without the most basic ability of retention afforded to us by memory. And so, the seed of time is memory, and the flowering of time is thought. For, thought, being the response of memory to the present moment gives time it’s legs and complexity. So an occurrence, for example the high tide of the ocean, leaves a mark in memory, which therefore creates the foundation for thought, for the remembered image can now be measured against the present moment and differentiated through the use of language.
Monday, August 3, 2009
So we continue to examine the accumulating movement in order to make sure we are observing the entire process clearly, without leaving anything unseen. We were saying that basically, this movement requires, or begins, with the capacity of the human brain to remember, with memory. And that essentially, memory is the image and the word, or rather images, remembered or imagined, symbols, abstract images, and words, language and meaning. But let us now go into the nature of memory a little more. For when memory functions in a normal, healthy fashion, it’s ability to combine and retain image, symbol, and word creates a sort of hybrid not possible prior to the involvement of memory.
This hybrid has come to be called knowledge and it holds great significance in terms of the success of the accumulating movement. Later on we will go into, and therefore be able to discern between, for example, knowledge and observation, but for now let us stick to inquiring into, and bringing to light, the complete movement of accumulation and therefore attempt to, as accurately as possible, define and distinguish between it’s many active principles. Knowledge is retained in memory at what we can refer to as the crossroads of image and word. Another word for this crossroad would be experience. Knowledge is born from experience and experience is recorded in memory essentially through the impressions of past phenomena accompanied by the continuity of the associated words.
These impressions can either be firsthand, meaning directly lived through and sensed by the individual recording them, or secondhand, mainly what we have come to refer to as education, or the accepting of others experience and subsequent knowledge of things. But please bear in mind, that experience is only experience when the word, thought, is involved, lending the focused power of continuity to the impressed images in mind. Living in the world we share today, with so many years of past experience and knowledge being passed down, much of our knowledge is only of the word, or rather of the secondhand nature. And as one can see, the word is an easy symbol for the mind to record, and remember in its entirety, and therefore the continuity it creates a strong binding force in the accumulating movement.
However, again, let us view this with caution, because the word is an abstraction of something it is attempting to represent in the mind, and therefore creating, once again, space for delusion to set in. Let us now turn our attention to firsthand experience, or that which one has lived through directly. First of all, what becomes apparent to me is that experience is always of the past, and therefore its very existence depends upon memory. The past only exists in the memory of those holding it. (We have expanded the influence of the past through the written word, film recording, etc. which function as external memory banks, retaining knowledge for humanity to have access to collectively.)
Experience seems to be the recording of an event, for example, and the commentary that lends a certain life to that recording. The combination of the two, in memory, is what I am referring to as experience, which lends itself to creating knowledge, the distilling of what ‘was experienced’ through assimilating it with all one has accumulated as knowledge prior to this event. Notice that I am making a distinction between the actual event and the recording of that event in memory. I am not saying that the actual event is an experience, I am saying that the event, however it is retained and remembered in memory, and the commentary attached to it in one’s mind, is the experience. I clarify this point only so that we understand one another. Therefore, all experience is a movement, a process, of the past, of memory. It takes place in the space created through retaining something in memory that has already happened.
This brings us to a very interesting point concerning thought as well. Thought is also a movement that is of the past. Thought has a divorcing quality to it, meaning when thought is operating remembrance is active and therefore one’s attention is in and of the past, divorced somewhat from the present moment at hand. It is due to this quality of thought, an aspect of its nature, that thought relates to the present moment by creating bridges of comparison, measurement, conclusion, opinion, knowledge, and it’s directing principle. These are the relationships thought, the past (remembered present moments), has with the active present.
Saturday, August 1, 2009
(The posts on the movement of accumulation will continue on Monday, August 3rd.)
This morning, with the sun touching the tops of the lush green mountains, there was a silence the mind cannot define. The sound of innumerable insects awakening, the rain clouds welling up, slowly making there way into the valley, all of it was a movement without beginning or end. And yet none of this activity could possibly disturb the silence hanging heavily in the crisp morning air. It would seem that our minds, on the other hand, function almost entirely within the narrow confines of a beginning and an ending. All experience is clearly defined and differentiated through a beginning and an end. And the person I take myself to be is no exception, there is a beginning and there will be an end, with all the fragmented experience called ‘my life’ taking root in between.
It is within these narrow walls that the majesty of life is sentenced and confined to the pettiness of human endeavor. The glory of that hilltop does not exist for the one trapped in the prison of their own making. The silence, which penetrates the Earth, and all that lives there, goes unrecognized by the one pursuing their own end, and therefore reducing the unfathomable significance of life to the pursuit of pride, reputation, and status. For the individual absorbed in the makings of their own mind there are two worlds sharing this beautiful Earth. One is the world that man has put together and the other world, that which is eternally unfolding and utterly indifferent to the progress of man. There is the corruptible, and the incorruptible. It would seem that the mind have taken root in the first, in the world of it’s own creation, and having done so, is fixed in a relationship of constant resistance with the actuality of the other. The nature of such a relationship creates isolation and a fear that darkens the mind. Once fear has taken hold in the mind it renders the mind incapable of observing it’s own nature, and therefore incapable of understanding the ways of it’s own movement.
So, today, I am asking, why does the mind need to take root anywhere at all? Taking root in an opinion, perspective, conclusion, belief, nationality, race, ability, authority, and ultimately a self? For it is the taking root, the maintaining and building up of resistance, and the pursuit of securing the overall product of such efforts that reduces the mind, and the magnificence of life in general, to the petty affair we share and recognize today.
Thursday, July 30, 2009
Now, I am sure you are beginning to see how this movement of mind is intricately interwoven with the physical body and the body’s ability to sense the external and internal worlds. Therefore, it should come as no surprise that one’s very ability to perceive would be involved in the accumulating movement. What may, however, surprise you is how intimately involved perception actually is. Perception itself, is a rather complex phenomena but we will go into it presently and attempt to do so simply. Perception refers to the ability to see, hear, or become aware of something through the senses with a certain quality of understanding and/or interpreting the thing being sensed.
From what we already know about memory it would seem that thought is involved, actively, in perception as well. I take it that most of us, having a vague impression as to what perception is, would often think of it as being wholly separate from thought, pure, not interfered with by the movement of thought. That is to say that we think that what we perceive is objectively so, is a fact, is how that thing actually is, independent of what I think about it. But as we will presently see, this is not so. Like all aspects of this accumulating movement of mind, none function, in the way one is accustomed too, without each of the others involvement. Sort of like the spokes of a wheel, with one or more missing there is imbalance and eventually the collapse of the wheel. Therefore, there is a constant need to maintain and strengthen the movement of accumulation, otherwise it falls apart.
So we are saying that perception is a fundamental aspect of accumulating, and with perception comes a certain bridge between the functions of the brain and the world of sensation, the external world. Knowledge, which we will touch on later, is another such bridge. It may make some sense at this point to bring one’s attention to the fact that, at times, it may seem difficult to speak about such things as perception coherently because, for instance, there is never a moment when perception is not, therefore it is not as if there was a period in one’s life, except perhaps as an infant when the brain, and its functions, are taking shape and coherently addressing the body and the external world, when this ‘bridge’ was not there. Which I think, again, perfectly highlights the shortcomings of language when discussing and examining an indivisible movement of mind. Let us say a word or two about language, seeing as we are using it all the time.
Language, by nature, is dualistic, which means it divides something conceptually into two independent principles. The significance of this aspect of language, and thought in general, becomes apparent when examining something indivisible, like the accumulating movement. This movement is indivisible, meaning, although we may see, and therefore, label certain aspects of the movement with different words and meanings, it moves and functions as a whole unit. Each perceived part is interrelated to each other, and therefore, in reality, not a part or aspect that can exist separately, independent of the others. However, language, and thought in general, by nature, conceptually divide this movement into independent parts, which when perceived, seem to exist as so.
It is due to the nature of thought, and language, being as it is that one has come to see, think, feel, and experience these aspects of the accumulating movement as separate, independent functions of oneself, such as believing that thought and feeling are independent of one another, thought and perception, etc. In other words, thought, and language in particular, break apart whatever subject is at hand, creating conceptually separate fragments of the whole and then perceive these fragments as being objectively and independently whole in and of themselves. We will go into these points in more detail when we are clear enough about the fundamental movement of accumulation to begin to observe how it gives rise to more complex manifestations, one of which we have come to refer to as the self.
Monday, July 27, 2009
We began this investigation into the movement of accumulation by seeing it in terms of something accumulated, in whatever dimension that thing may abide. And yet through observing the fundamental movement of accumulation more closely we have come upon the fact that the very individual one takes themselves to be is also the result of this very same movement of accumulation. And this to is universal, meaning, every human being on this planet, today, and all the days past, with a healthy functioning brain, derives their sense of being an individual from the very same fundamental movement of accumulation you are capable of being intimately aware of right now.
However, at this point in our investigation, even the individual one takes themselves to be is but part of the complex content that flowers from this fundamental movement of accumulation and therefore not of our immediate interest. It does bring to light, however, another aspect of this movement one needs to be aware of, and that is of the body. One’s physical body obviously plays a fundamental role in the life and vitality of the accumulating movement. Memory is a function of the physical brain, thought, being born of memory, and feeling, take the physical body to be there central focal point and therefore dictate, to a great extent, the body’s movements, expression, needs, desires, goals, purpose, etc. The body is also the central image held in one’s mind, memory, around which the associated storyline of continuity takes shape and is maintained. It is primarily the physical body, and the image held of it in the mind, that allows identification to take place and it is identification with the image created of the body, remembered or imagined, which gives continuity its strength.
Also, because the physical body is the sensing organism, with many subtle chemical, neurophysiological, and tactile relationships existing within it, a powerful connection is formed and maintained between thought, feeling, and the subtler aspects of the body, none of which exist, or can function, without the other. It should almost go without saying that the physical body is a fundamental aspect of the accumulating movement, but that is often part of the difficulty of observing something very complex in the simplest of ways. Some things are so obvious, so basic that they seemingly disappear from view. However, this is part of our responsibility as we examine the fundamental movement of accumulation together, to keep all aspects of this movement in plain view so that the significance of the entire movement can be observed directly and intimately understood.
Why is this of utmost importance? Because, for one thing, it seems to me, at least in terms of what we are inquiring into here, that whenever one or more aspects of this movement are not seen, and therefore understood to be a part of the very same accumulating movement that is actually observed, the unseen aspects are thought to be separate from the movement. They are thought to exist as separate, independent functions and therefore having no active relationship with aspects of the accumulating movement one may be aware of in any given moment. Not only that, but when there is a ‘missing link’ in the movement, an aspect unseen, any sort of delusion of mind can step in to patch the link up. In other words, thought simply tells you what is missing and why. And this is a potentially huge problem, for when one begins to rely on being told what is instead of directly observing what is there is space created for delusion to set in. Which brings us naturally to the role of perception in the movement of accumulation...
Saturday, July 25, 2009
So we were saying the other day, that no matter what is being accumulated in one’s life, and in whatever dimension that accumulation is taking place, the fundamental movement is of memory, images and associated words being remembered, added too, and organized in a coherent matter as to be retrieved when needed. The manner in which memory is organized lends itself to creating a sense of continuity as well. This aspect of continuity has more to do with the associated words then the images, remembered or imagined, held in memory. For the brain is recording all the time, images, experiences, imaginings, etc. but it is the words being associated with the recording that creates continuity, and with continuity comes the ability to access that which is recorded, no matter when it was recorded, because all of memory, active memory, is linked, interconnected through the word and the continuity the word creates.
Think about trying to locate one frame of a two-hour film; one frame, frozen in time, for example a scene of a sunset with two lovers holding hands. Without the storyline, without the sense of continuity the word creates in one's mind it would be extremely difficult to locate because all frames of the film would have little to no coherent relationship, even when previously watched from beginning to end. But with the storyline remembered, due to one's ability to associate words with images, one can follow the thread of continuity through the images remembered and come to find the particular frame desired. Of course, it is all one movement, one doesn’t exist in our mind without the other, and so the example is just used to highlight the intimate relationship of image and word. For one will never find the image without the word, and vice-versa, when it comes to the healthy functioning of memory, accumulation and continuity.
But, as I am sure you are aware of by now, as we observe the fundamental movement of accumulation, as we have been doing together, one sees how many aspects of life, that most of us commonly consider to be separate, independent movements, functions, or abilities of the individual are actually found to be one in the same movement. I am referring to the fact that accumulated memory gives birth to associative thought. And it is thought that creates a sense of continuity, that is a sense of time, which we will go into later. And we have seen how the image held in the mind as memory and the word associated with the image cannot be separated, they are bound in the same movement.
But that is not the end of it, this movement also includes feeling/emotion. For it is only through the ability to recognize, which springs into existence due to continuity, that one can therefore feel an emotion. Of course, we are not talking about needing the continuity of memory to feel fire burning your hand when you place it over the stove. We are talking about needing the continuity of memory in order to know, recognize, and react emotionally to that which the continuity of memory, itself, has given life to, mainly oneself and the life one leads, including the desires and objects of accumulation one has or is pursuing. And so through observing the fundamental movement of accumulation we are beginning to come to how the person, the individual one takes oneself to be, is intimately wound up in the complex content which flowers from the continual movement of accumulation.
Wednesday, July 22, 2009
Accumulation is the movement of becoming. Those of you familiar with Buddhist thought will know that becoming is the root of suffering. Of course, we have no interest here in theories, Buddhist or otherwise, nor in any form of believe or second-hand knowledge. Our sole interest is discovering, together, what, if anything concerning human nature, can be directly observed, and therefore understood, with clarity and a sense of truth, without the need for believing, coloring with thought, opinion, or sentiment. And so, of foremost importance is discovering whether or not what we are sharing together is only the thoughts, beliefs, theories, hopes, or aspirations of a single individual, or group of individuals? For if it is, it has absolutely no value, it is utterly meaningless and destructive.
Our sharing, therefore, would be the equivalent of passing out blindfolds and collectively blocking our eyes from perceiving what is true. No, if it is true, if it has any value at all, it must apply to all human beings, everywhere, throughout time and space. That is not to say that all human beings must understand it, or believe in it, or live it. Only that what is being examined is found to be universal, applying to the human being and the human condition, no matter where, when, or under what circumstance you find them.
Therefore, what is accumulation? There is the accumulation of money and knowledge. There is the accumulation of things, material things, or things of the mind/spirit. There is the accumulation of experience, time as many yesterdays. There is the accumulation of friends, relationships, and the knowledge of one another that sustains a relationship over time. That is to say, accumulation is a very active movement of mind. If one observes, with interest and attention, one’s own life, one is bound to find this movement taking shape throughout all aspects of living, within and in the world out there. And so, being aware of the complexity of this movement, we are not going to define accumulation through one of it’s many forms.
In my view, in order to learn about something very complex, active, and alive one has to observe it fundamentally, that is, observe with the necessity to see that which is basic, central, simple, and universal about one’s subject. That’s not to say that the complexity goes unrecognized. Only that the complexity is secondary to the fundamental structure, or nature, of that which one is observing. Or rather, the complexity of anything, possibly of life itself, is present at the fundamental level, in it’s entirety, as infinite potentiality and therefore never negated through observing the fundamental. And yet, as we will discover together, the fundamental is simple, basic, and universal.
So, let us take me as an example. Keeping in mind another’s example, life, experience, and knowledge communicated through experience are utterly useless to the individual who isn’t actively learning about themselves. In observing the movement of accumulation, actually, within myself, I find that memory is an absolutely crucial factor when accumulating. Whether the accumulating is taking place in the material, internal, mental, or so-called spiritual realms, memory is the basic building block. It is through the accumulation of images, remembered or imagined, and words that allow the accumulating process to take shape and form in any given realm, dimension. And so accumulation is a movement of memory, which is able to actively access itself, in any given moment, through the associations created with thought.
And association is a movement of thought which ‘mimics life,’ for it is able to awaken aspects of itself through touching upon other aspects of itself. I say, ‘mimics life,’ because association operates without the individual necessarily being conscious of it’s operation and it’s effects and it can therefore seem as if things happen or take place independent of thoughts involvement. For instance, the words, ‘do a good job,’ when heard or spoken, can awaken a host of accumulated images that drive one to work harder or better in a particular moment, without the individual ever being aware of their actual motivation and how it takes place. This associative aspect of thought is obviously the response of accumulated memory, for without it; all that has been accumulated may be lost, forgotten, and utterly irretrievable. So it is memory that gives birth to a movement that is able to connect it to the present moment, that movement being thought.
And so we are beginning to bring to light the fundamental aspects of the movement of accumulation/becoming. And as I hope one is aware, the difference between what we are discovering together, now, and any particular form of accumulation is the fact that what we are observing now is actively present and universally operating throughout any and all forms of accumulating, no matter where, how, or what is being accumulated.
Monday, July 20, 2009
In spending more time, lately, reflecting on my interests in life I came upon an important factor which has accompanied my growth over the last 12 years. Right from the beginning of my search for meaning in life I had no desire to attain anything. I can remember the first time I heard the word enlightenment and came to understand what that word meant. I wanted nothing to do with it, and I still feel that fire of non-attainment burning within me today, stronger, purer. When people, with great experiential authority, spoke of their experiences, their states of consciousness, their living with truth, God, or what have you, I immediately, and without sentiment, denied their self-proclaimed significance within me. I knew in my heart, in my bones, in my blood, that anything attained is worth nothing in terms of the true significance of life. I didn´t need someone to tell me this, I didn´t need to read it, or believe it, it was, and continues to be, a natural part of my being and nature.
Now, by this time in my life, I had already seen through the attainment of this world´s treasures, in whatever form they could possibly take. And by saying ´seen through,´I simply mean I knew beyond a doubt that attaining anything this world could provide would not bring me any closer to the significance of life. Improve my livelihood, possibly, and with that there is no inherent problem, but deliver the other, never. And so this same ´knowing´ proved to be immovable even in terms of the spiritual, internal, and unknown aspect of living. I knew the attaining of anything, within or without, was a movement of the false, in terms of the true significance of life. And it didn´t matter who attempted to prove this truth to be false, this knowing remained and those false prophets fell. And it didn´t matter what experience I had, or didn´t have, they passed and this knowing remained.
And so it is today, writing this post, that I can honestly say, it is the understanding, the realization, the knowing of the absolute falseness of attainment, in whatever form it takes, that liberates the mind. And by ´liberated´ mind, I simply mean a mind that is free to look, to observe, to listen, without distortion, and therefore capable of moving with what is, living with what is, and remaining free of what is not, moment to moment. Therefore, and please understand this point, liberation is not an end, something that is or can be attained. It is not a state, an absence, or addition, of this or that. Liberation is the beginning of inquiry, and inquiry is the very movement of life free of delusion. And, therefore, it is only to a liberated mind that the question honestly arises, why suffer? I mind stuck in attainment may hear that question, borrow that question from a book or another, ask it of itself and receive an answer, but it is only, and always, a movement of attainment, of delusion.
It is to the liberated mind that the question ´why suffer´ arises, and with the inquiry that is born of this arising, the understanding, through direct contact, of ´how suffering happens.´ And it is the very ´observing of how,´ from moment to moment, that is the end of suffering. It is simply the observing; that is, a liberated mind observing how suffering arises and is maintained, that ends suffering. The observing itself is the ending, and the ending is moment to moment because it is the nature of a liberated mind to observe, listen, moment to moment, never accumulating, not even from one moment to the next. For attainment is born of accumulation, and accumulation is the movement of becoming that which is not true.
Monday, July 13, 2009
How curious, the unchecked authority thought has over our lives. Each of us takes the word of thought to be the all-mighty commentary for living right, or wrong, in this world of ours. It is closer to each of us then our lovers, mothers, or friends. You may doubt the entire world, but when it comes to your own voice, you unquestionably follow, obey. The total control thought has over the individual is what all totalitarian dictators strive to achieve in the world around them. Thought is the most dangerous of rulers...for it rules with such brutal disregard, and inhumane calculation, without ever being seen or heard as doing so. When you see that the oppressed has nothing but love and obedience to give to the oppressor, you know something has gone terribly wrong...somewhere.Read more
Friday, July 10, 2009
So what does one say to the question posed a few days ago of whether or not there is the psychological progression of an individual through time? Again, tying in several of the posts written recently, one has to ask the question, first and foremost, who, and or what, is the individual progressing? The question of time will come in later.
First of all, keeping in mind that most people simply do not care to look carefully, and with their full attention, at such matters, can you and I honestly ponder together the complex phenomenon of life with humble eyes? Eyes that are not hardened and restricted through years of acquiring knowledge and unconsciously assimilating belief into one´s perception? Eyes that do not come to vague conclusions or take the described form of something as it´s reality? Because I think with such eyes one can come to the truth of complex, and often misunderstood perceptions, with an ease and without conflict or opposition to what is seen.
And so with these eyes, can you and I turn our attention to the individual we take ourselves to be? Keeping in mind, we are not interested in the particular content, of our lives or minds. For we know this content inevitably distinguishes you from me, your experiences, your culture, your learned background, or your conditioning. So, if we put that content aside, we find ourselves solely interested in whether or not such a movement is taking place within each of us, and if so, whether or not it is fundamentally the same throughout consciousness as a whole. That is, is the movement of mind that expresses itself, in and through our physical bodies, as recorded experience, acquired knowledge, conditioning, thought, culture, comparison, measurement, etc. the exact same movement within each of us? If so, isn´t this movement therefore creating a sense of an individual self in each of us solely due to the fact that what is recorded by one person here, now, differs slightly from another person, in another place, at another point in time? Meaning the individual, as we currently take ourselves to be, is defined, maintained, and defended through the faintest of differing, superficial content of mind. And that which holds this belief, our particular content, in place is a universal foundation, or structure, of thought, which is entirely not individual, but collective and fundamentally the same in each of us. What are the implications of this and is it so?
Now, remember, most people brush such talk aside, calling it nonsense or simply intellectual gymnastics with no actual value or basis in the lives we lead together. Or, most likely, such talk frightens people, threatens their perceived security and they therefore reject it with anger or contempt. And if that is your feeling, or something of a similar nature, that is fine, no problem. For such an investigation as this only arises when an individual is truly interested in why they, or another, suffer, live with sorrow, in endless conflict, with tension, confusion, and misunderstanding clouding their days and nights. It is only with the awareness of individual conflict, sorrow, that the investigation into the nature and reality of self takes on a logical, healthy, and viable possibility in one´s life. For, as was stated yesterday, this investigation demands you give everything up, and receive nothing in return...no reward, no heaven on earth, no nothing. It is an investigation into truth with nothing waiting at the end, and no end to the discovery, of that which is true. Are you willing? Not for me, not because you should, or you think it is right to do so, but because you see, for yourself, the beauty of such an inquiry. The beauty of truth.
Thursday, July 9, 2009
I have come to realize that most people are honestly not interested in matters of the ´self.´ And, today, that seems only logical. Why would anyone be interested in knowing that what they have grown to consider themselves is nothing other than a process, a movement of mind, and being so, lacks total intrinsic value and substance? It is only logical that very few people would take the time and energy to consider such realities, such truth, for truth undermines absolutely everything one has put together, identified with, and found security in.
We live in, and share a world, where the secure, the powerful, the comfortable, the privileged, and therefore all those left scrambling for survival, depend upon a total denial of the absence of self. Society, culture, civilization is built upon the foundation of self, the foundation of an individual me, and no one dares to question the validity of this foundation. Religion and spirituality have been born, and continue to flourish, out of the desire to know the truth while refusing to give up on the need to maintain and continually progress as a separate self, which in turn, denies the truth sought after, always. Even, and of course, the spirituality surrounding the belief of no-self, non-duality, etc. People may acquire knowledge concerning the absence of self, but this knowledge is the very movement of self, and therefore, utterly denied in regards to what is true.
Who dares to question belief, God, thought, consciousness, self...and find out what these words signify, if anything at all? And why would someone do so, for there is no person, community, company, organization, country, or place on earth that will acknowledge what you discover. There is no reward to be had, here on earth or in someone´s heaven. Truth has no value in the marketplace nor any beneficial attribute in relationship. It takes everything from you and gives you nothing in return. Why on earth would there be more then a handful of people interested in such matters at any given time? Which reminds me, I´m not sure how they are related, but truth and beauty are always found lying together.
Wednesday, July 8, 2009
Have you ever looked at the relationship between thought and time? Both physical and psychological time are thought-derived. Physical time, time by the clock, from sunrise to sunset, has obviously been created by thought. That´s not to say there isn´t a progression of change in the natural world that makes measuring time by the clock a logical and important tool for physical stablity and survival. But, none the less, the seconds, minutes, and hours of a day are thought-derived. This sense of physical time is not a major source of suffering for most of us, however, the other, pyschological time, is. Pyschological time exists as the backbone of self-centered thought in general. (Self-centered simply meaning all thought concerned with oneself.)
In this realm the very movement of thought is time, creates time. Thought, being the response of knowledge stored in the brain as memory, is what we have come to recognize as the past. What has happened to me yesterday, if deemed significant enough, is stored as knowledge and that knowledge, of yesterday, can spring into action today in order to change what we conceive of as tomorrow. So the existence of the past, present, and future is entirely thought-derived, comes into being when thought is operating, moving, thinking. It is this basic process of experience, becoming knowledge, which is remembered and able to spring into existence in any future moment, that creates a sense of self existing, growing, and maintaining itself through time. A self that is becoming better, closer to God, changing. Again, the physical body does get older, change, and eventually come to an end, and so it is rather easy to see how the same progression through time that seemingly takes place physically, would be imagined to be taking place pyschologically as well. However, is it?
In order to answer that question, one would have to begin to be acutely observant of how the mind, how thought, or rather, how the brain, operates in actuality. Right? Otherwise, one is simply listening to thought, your own or another´s, which is the result of the very process presently in question. For instance, has what has been already stated about thought and time accurate, true? For you? Or is it just another idea that thought has conceived of? And once thought conceives of an idea, does it become a fact due to the relationship between thought, perception, experience, and the human body? Who can answer these questions for you? Isn´t it the responsibility of each one of us to find out what is true and what is false concerning fundamental issues confronting oneself, and the world we share? Issues, that if left unexamined, actually threaten the survival of humanity as a whole. So what do you say, first of all, to the issue of pyschological progression through time. Is it so, and if so, who or what is progressing through time? We will leave these questions unanswered for the time being. Unanswered and waiting to be picked up, probed, and taken apart by each of you.
Monday, July 6, 2009
The intention of this blog is to put to words, and therefore open up an avenue of communication, the importance of being aware of the movement of thought in our shared daily lives and how this movement effects the life and relationships one maintains. I know from my own life that reading another person's thoughts can, well, be just that, reading the passing thoughts of another. But I hope the interested reader can find more depth in what we are talking over together here. For the words written are an attempt to convey a powerfully active movement of thought in our shared consciousness as humans, and that is the movement of the 'me', the self. I am not sharing my thoughts on life, original or second-hand, but rather how life, itself, manifests, relates, and reacts to it's own creations, creating illusion and sorrow within the individual. I am not suggesting this is something only I am aware of, or some sort of individual belief one should conspire to conform too. No, rather to the contrary, I am suggesting that this movement is something each person can be effortlessly aware of on their own, within the confines of what they perceive to be their own, individual consciousness as a human being. It is a description, and nothing more, of how I experience the movement of thought and life, as pertaining to subtler forms of matter becoming solidified in the shared material world we've created together.
All thought is material. All that one can possibly be aware of is material. It may be subtler then one is accustomed to being aware of, but that is only do to the power of conditioning. For it is the conditioning of the mind, the brain, that seemingly blocks one from perceiving what is true, that which is subtlily taking place within the confines of consciousness each and every moment at hand.
This onditioned approach to perception must be put aside in order to proceed with such an inquiry into the nature of thought, for thought, being the outcome and response of conditioning, cannot be the tool one uses to investigate conditioning. It is only the relationship between subtler forms of matter and the human body/brain that we are interested in here, and how these relationships effect the life we all share together here on earth. It is my own experience that when there is effortless understanding, concerning the movement of thought and it's effect on the physical life of the body, there is space for meditation, a peace of mind, in which the blessing of that which has not been put together by thought is ever present and abiding. If you share the same interest, I hope you find the words shared here to be of value, and, in time, you add your intention to understand, to the fire that this practical and fundamentally humane inquiry into the nature and action of thought, has ignited here on earth.
Saturday, July 4, 2009
What is the nature of thought? Yesterday´s post stated that thought is essentially the outcome of knowledge that has been held in one´s memory. This knowledge is acquired through experience, which is essentially anything, any particular moment in the past that has left a residue behind in memory. That residue becomes the knowledge stored and used in future moments. So, within the nature of thought, there is included memory, knowledge, and past experience. But that is certainly not all. Feeling/Emotion is also part of the nature of thought, for you cannot have one without the other. Feeling/Emotion only exist and make sense, that is, can only be recognized, when meaning is given to it and the circumstance it springs from. Meaning, defining, measuring, comparing, all of these movements of thought are necessary to some degree in order to have feeling/emotion. Otherwise, there is no emotion. Take anger, for instance. In order to have the feeling of anger, the situation, person, event, circumstance that this anger arises within must have a certain meaning, value, significance, otherwise one would not feel anger at all.
Again, it is tied into memory and how images/knowledge are held by the brain and able to be recalled in order to lend meaning to a current event. So feeling is included in thought. Also, knowledge can be thought of as the word and the image. Words and images are held in memory and it is knowledge in these forms that guide and direct present action through the instrument of thought.
Now what are some of the factors that guide, direct thought in the present moment? Clearly thought moves and is directed by a great sense and need for comfort, security, and permanence, even if these attributes are not actually possible for thought to obtain. Thought is driven, twisted by such pursues.
Need, itself, is yet another powerful attribute of this movement of thought. Once it is established that thought needs security, this necessity drives thought in several powerfully mechanical ways. There is comparison, measurement, like-dislike (reward-punishment), recognition, conformity, ideals, and reassurance, all constantly operating in order to navigate thought through the unknown moments that unfold before it. And of course, the entire operation of navigating the unknown waters of this next moment spring from the accumulation of all past moments, as knowledge, as the word and a comparable image. One, therefore, cannot exclude perception from the movement of thought, because once thought springs into action it effects the moment at hand, alters it, changes it, and therefore one´s perception of the moment at hand is effected as well.
If one can acknowledge this taking place in any given moment one can begin to come upon the danger of this movement. For once thought acts in this moment, thus altering perception, it is the altered perception that is taken in and recorded as knowledge in memory, not the perception of what is taking place before the interference of thought. How can one be sure? Surely a key factor in remembrance is the word, for it is the word which holds together an image, which can then be held in memory and translated into knowledge that can then re-act in another moment as thought. If one is capable of observing this movement as it operates currently within you, one can begin to see how this process becomes all encompassing and completely isolating. It is a process that isolates itself the more it moves and records and therefore defines it´s security and comfort as a strengthening of this isolation.
This isolation, the culmination of the indivisible movement of thought, is what each of us refer to as the individual, the self...me. How extraordinarily non-individual we all are!
Friday, July 3, 2009
The interesting thing about myself is the fact that I am never complete, never secure, never unmovable. There is always the next day, the next experience, the next relationship, the next mistake, all of which inevitably breed the need to regain what was lost, keep what was found, change how someone thinks of me, start over, do it again only this time better...
Why? Why this never ending building up of myself only to have it waver, crash, fall, and need to be stood up again? Is it not the very nature of myself...this incompleteness? In other words, isn`t it the very nature of thought? What is thought? How does it arise? For instance, when I think of myself, what does that involve? It involves, does it not, re-introducing knowledge that I have previously gathered through past experience which is held in memory? Something happened to me last week with a certain group of people and when I see those same people again, with the knowledge of what happened last time, I act differently, or so I hope. And this is me, isn`t it? This movement of thought directing action, and the accumulation of the results of my action adding to the knowledge I will use for meeting future circumstances.
Now, since this movement involves time: past, present, future, it is obviously never complete, for there is always tomorrow, presumably, or the next encounter, the next moment, which will invariably add more knowledge to the storehouse that I presently am. So, this is the nature, maybe not in a holistic sense, but it is certainly a movement of mind, thought, that encapsulates me. I am of this movement and therefore, not being free of this movement, which implies not existing independent of this movement, bound to the very same nature, which is incomplete, forever seeking the more, the better, the right, the end...But, of course, by it`s very nature, incapable of ever arriving, resting, reaching completion. Why? Because there is always the next moment which inevitably adds knowledge to memory, thus altering future action and the way I currently view myself.
However, is one aware of this? Because the one who is separate from this movement, which has only been loosely flushed out and described on this post, only creates further conflict, confusion, and sorrow, for there is no separating a self from this movement. Self is a created phenomenon, created not by God, or nature, but by the unconscious movement of thought seeking it`s own everlasting security. One says unconscious not solely because one may be completely unaware of this movement operating within oneself. No, unconscious as well because the very movement of thought itself is insecure, not complete, limited, and therefore the desire for security and completion is utterly futile and false. Right?
And isn`t it true that when one sees something as false, truly false, it is finished, the illusion of it`s abiding reality is given up effortlessly. Isn`t this your experience? Until then, this me will always remain incomplete.
Thursday, July 2, 2009
What a world we live in. So much confusion, so much denial, so much overlooking of what is of intrinsic value. No time for one another, no time for reflection, no time for reality. Relationship has become such a petty affair. If you don´t accept one another´s utterly false view of life and the world around us you eventually find yourself alone, cast aside. Life has be reduced to one layer of illusion on top of another, with violence, aggression, and unhappiness waiting to jump up and secure one´s delusion whenever it is threatened.
In this world of ours, who is interested in freedom? Not the freedom to do this or that, or the freedom to be this or that, but total freedom from every form of delusion, compulsion, mechanical reactions of mind controlling your actions? Are you, or are you solely interested in fitting into some group or another, some culture, or subculture, some new fad or belief? Are you only interested in being comfortable, not disturbed, not bothered? Because in this world of ours not being bothered, being comfortable, ¨secure¨in oneself, means being, and maintaining, a delusional sense of self and perpetual sorrow. A self that conforms, a self that fits in, a self that is essentially a carbon copy of those you associate with, those you hold close to you. With only the faintest of superficial differences differentiating one from the other. And when you are challenged, even pushed a bit beyond what you deem comfortable, you become a miserable monster, a violent being, an insensitive movement of ignorance groping for your comfort once again. Who can deny this? It would seem that those who deny this are either free of all compulsion to protect and maintain a delusional sense of self, or simply protecting and maintaining your delusional sense of self, which you, of course, do not consider delusional at all. Of course, it makes no difference to me which or who you are, except for the fact that it is you and me and the other that make up this world we live in.
My only interest is speaking to, and with, individuals deeply interested in total and undeniable freedom. One will never come upon freedom, nor recognize it as such. This freedom is the living energy that springs into being with the absolute denial of all that is man-made, which implies all that is mind-made, is put effortlessly aside. And one can only put these things effortlessly aside when the nature of these things are clearly understood through one´s own direct perception. In other words, this freedom is never what you think it is, nor will thought bring you to this end, for the unconscious movement of thinking itself is the prison we find ourselves in.