Friday, August 18, 2017

More on Body: Rambling thoughts on thoughts

The body lives in "real- time, living time as experience. It does so anonymously until the feeling of selfhood is elicited. Often, that's when the trouble begins. However, trouble is not inherent in this. The body is always faster than thinking, but thinking lives in real time also. Reflection plays catch-up to the body's dynamic, to feeling organized by living narratives that run very deep. The work of embodied narratives is too fast for reflection to catch. However, reflection does its work in real-time also. It's just that we believe the intended objects of reflection are an accurate "mirroring" of what has already occurred. Reflection, in the performative sense, takes as its object the past. Memory can be deceived and has often been caught out in error. Our deepest beliefs, held in body-memory, often lead us astray.

The body is now, the evanescent present flowing with the complication (co-implication) of past, present, and future. The past, i.e., past actions of body, speech, and mind--from time without beginning--flow in an intentional as a yet-to-be future, always. This language attempts to hold what cannot be held, like quicksilver. The body flows in evanescent effluence, flush with acts built of time.

In the "encounter," the body-mind-world is the forgotten but promised land. The memory of this forgotten land hides in our primordial anxiety, our longing for home. Without so much as a wink, the body as the evanescent is forgotten and paradise is lost. We then come upon a strange world that must be thought to know its "nature." Parmenides saw to that. He opened the methodos, the path, that claimed being is known by thought. Thought cannot reclaim that which is lost. Thought, as the belief that it can reflect, mirror, capture, or know the "what is," is an ever alienating movement to know the evanescent in the still. Thought then becomes incarnate belief in the encounter. "I come to being as the still," the still that becomes framed in ideas. Vision, as Aristotle knew, can only capture what does not move, what does not become.

Wednesday, August 16, 2017

The "Body"

Many materialists and naturalists hold the view, with variations, that we encounter some version of a physical, natural, or material world in perception and cognition. Once that metaphysical and epistemological view is in tact in the body-memory with its attendant feelings, the world is cast away from its dynamic and living source in a feeling-body. The mistake here is to believe in an encounter with the world. Being unaware "of" the always and already prior union of the body-world, the body-world union is concealed. By repetition, this embodied encounter belief regularly operates to render the union hidden. It glides unobtrusively into a background function that is subject and object (form khanda*) yielding.

Identities are manifest in relation to objectification. "I am in relation to my circumstances." Both selves and circumstances are generated in reciprocal relations. Circumstances incarnate forms, feelings, perceptions, and consciousnesses shaped by incarnate memories, the "cognitive unconscious" of the cognitive scientists. These derive from prior acts of body, speech, and mind. These prior acts form the intentional memory configurations that provide meaningful manifestations of selves and situations. We find ourselves, in all cases, on the manifest side of these memory configurations. Selves and situations are at the effect end of the evanescence of experience. We are not the agents of these acts that produce time as experience. We find ourselves already in identities and situations. Hence, there is no perception of creations or beginnings. This process of experience is without beginning.

At this point, a question may arise: "If this union of the body-world is prior to thought and perception, how is it known?" The answer, perhaps a seemingly elusive one is "We are it." It is held in the body. It is felt in the body, it is breathed in the body. The body, as mentioned in a previous blog post, lives in real time, experience time. The body holds the felt evanescence of time. Its manifestations are the manifestations of worlds, of experience.

Ever had the experience of noticing the halt of an air conditioning unit? Or, the silencing of a birdsong? Or the cessation of children's laughter as they play nearby? How is it that we do not notice the air conditioner, the birdsong, or the children's laughter when it was occurring? We seem to notice only the cessations. Well, we may say, I wasn't conscious of the sounds but I became conscious of them when they ceased. Are you sure you were not conscious of them? Perhaps a different type of knowledge was operative that held the sounds. Perhaps we were able to become conscious of the sounds because they were held in a different kind of knowing, one that we are not habituated to call "knowing."

More to follow...






 *Rosenberg, Alex. 2017. "THE STONE; A Foundation Of Science". Query.Nytimes.Com. Accessed August 18 2017. https://query.nytimes.com/gst/fullpage.html?res=9F00E7DF1F3CF93BA2575AC0A9679D8B63&rref=collection%2Fcolumn%2Fthe-stone&action=click&contentCollection=opin


**"Khandha Sutta: Aggregates". 2017. Accesstoinsight.Org. Accessed August 16, 2017. http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.048.than.html.

Monday, August 14, 2017

Me-ness: A Brief Meditation

I am making an entreaty here. Please come along with me and explore this me-ness at its root. The revelation that beckons us may lead us to accept our ultimate vulnerability, i.e., the ground of courage.

When observed in a moment of empty, silent, me-ness, it reveals itself to be no one in particular. In a word, the I am is empty of identity. It is at once, me and not me. Take a good look you'll see what I mean. In its being revealed for what it is in experience, it shows itself to be anonymous. The self is empty of self-nature. Who am I then? I am no one in particular; I am everyman. I am the everyman! More precisely, I am the everyself, gender is not at hand.

In the raw revelation of selfness, I am revealed to be worldless as well. Without identity, its correlate, world, vanishes. World and identity are like form and color, distinguishable yet inseparable.

poem

Oriental Islamic rug on my office floor,
that's the body being complicated.
They are called "magic" carpets for
good reason.

"so to speak"

We could, with justification, follow almost every meaningful sentence we utter with the words "so to speak."

On narration...

We begin with a telling etymology of the word "narrative": early 15c., from Old French narracion "account, statement, a relating, recounting, narrating, narrative tale," and directly from Latin narrationem (nominative narratio) "a relating, narrative," noun of action from past participle stem of narrare "to tell, relate, recount, explain," literally "to make acquainted with," from gnarus "knowing," from PIE *gne-ro-, suffixed form of root *gno "to know."*
In addition, we add the Latin word gnosis, "knowledge" and the Sanskrit word Jnana, "knowledge" from the verb jna, "to know, and English "know." Here it is of immense interest that the word "narrative" has its roots in words for "knowledge." We shall aim to indicate why in the following.



Why narrative? Narratives are, upon reflection, the stories we live. When living in their pure execution, narratives speak situations that, more often than not, seem real. Upon reflection, we call them thoughts. Thoughts are a conceptual artifice designed to explain what happens. They too are a component of narration.



*"Online Etymology Dictionary". 2017. Etymonline.Com. Accessed August 14 2017. http://www.etymonline.com/index.php?term=narration&allowed_in_frame=0.

Sunday, August 13, 2017

Did you ever...

When thoughtfully, i.e., no thought, observing the nature of an accidental spill or dropping something, did you ever focus on it from the point of view of surprise? We are generally surprised by accidents. Why? A simple answer would be, "We are surprised by accidents because we do not commit them. They are quite selfless; they lack agency. So, when an accident occurs, we feel a shock, a pause, a fear, and a range of other feelings that may occur. These feelings are, not to be silly, felt. We feel surprised. It feels somewhat uncomfortable, in less intense accidents, and often horrified by the more intense. These feelings are, for the most part, uncomfortable or worse. Our bodily feelings of surprise are a crack or fissure in what might be called the continuity of agency. We feel and often think that we are simply sailing along, performing actions as the doer until something, often the surprise of accidents, interrupts that continuity. The shock occurs as an interruption or fissure in a seeming continuity. What happens? Well, what happens is the fissure awakens us to the fact that we are not the agents of our acts. We ride the current of the continuity of agency to the breaking point, the occurrence of an accident. Accidents interrupt life as we anticipate it. They may be seen as an opportunity to watch what happens as it happens. This may be termed the thoughtless observation "in" living.

Axioms and Suffering: A Look Justification

The intransigent presupposition (belief) of an independently existing reality outside of human experience, be it the world, nature, or the ...