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.