Monday, August 17, 2009

The Inflexiblity of Mind.

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

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

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

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

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Friday, August 14, 2009

Accumulation is the Movment of Becoming: Part 9.

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

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

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

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

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

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Wednesday, August 12, 2009

Accumulation is the Movment of Becoming: Part 8.

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

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

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

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

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

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

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Monday, August 10, 2009

Accumulation is the Movment of Becoming: Part 7.

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.

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Saturday, August 8, 2009

The Mind and Motion.

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?

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Wednesday, August 5, 2009

Accumulation is the Movment of Becoming: Part 6.

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.

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Monday, August 3, 2009

Accumulation is the Movment of Becoming: Part 5.

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.

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Saturday, August 1, 2009

Why Does The Mind Take Root?

(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.

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