Thursday, July 30, 2009

Accumulation is the Movment of Becoming: Part 4.

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.