Saturday, September 5, 2009

"I" and "Time"

This "I" wrote some "TIME" back....
Forget that you have any sort of intelligence or perception. When you see something or think and try to comprehend (mathematically, emperically or otherwise) something you "observe", it is the biomolecules "within" the human construct and the property of their disposition to “interact” with the “outside” that acts. “Interaction”, "within", “outside” and "observe" are, by the same logic, what the "you" observes and "comprehends" these expressions to mean. Molecules make the “you” observe and the “you” observes the molecules, and between lies the illusion called “you”. Then where is the intelligence? When an arrangement of molecules start “interacting” in a certain manner, this behavior is connected with another supporting set (the “I”) - an evolved concept. And subsequently arises the science and existence as “you” “perceive” “it” when there is neither “I” nor the “perception” nor the new “concept” which was taken by the "I" via "perception". All of them being just a reflection from nothing of nothing.
The disposition of memory molecules facilitate evolution of what the "I" seems to "understand" as "time". Consequently the "I" with this new arrangement "thinks" about space; and from the arrangement develops an "idea" which again the "I" tries to "interpret". It is then, if it is at all, a science from "inside" to "outside"..
On a slightly related note:
Conception of any set of thoughts supported by preconceived notions, acceptable via deliberate comprehension or by the subconscious to a construct, and the contiguous question of what the acts of accepting and questioning per se inherently imply, clarifies the irrelevance of the doubt, and of the quest in the direction of judging the behavior of an object. The word “Natural” loudly pronounces its significance and essence and can then be seen as distinct from the “Unnatural”.
The control exercised by the perceived self and the thoughts those come into existence for satisfying the idea of the self leads to a state of delusion. The behavior without the influence of the delusion becomes what is the natural. Separating the control from the perceived self or any kind of private “understanding” that the self might have accumulated, under or without the influence of preconceived notions, gives a disposition that is entirely free from the doubt of the mentioned kind. It is then the designed set of thoughts versus a behavior free from the same that makes the difference between the two beliefs i.e “There is nothing called Natural and the concept is vague” and “Natural exists and is distinct from the Unnatural”.
The whole doubt rests on the “notion of a question”. Preconceived as the question inherently is, it is preconceived by a self that acts as a premise. And it is the premise that, when probed, deconstructs the doubt and leaves it meaningless. Here is how. The basic premises on which the question is able to arise is the self and the “activity/interaction/process/....” being conceived by the self. The “activity/interaction/process/....” is itself “something” being conceived. There is an “activity/interaction/process/....” that is resulting into conception of say “outside” or the “inside”, and the “activity/interaction/process/....” itself is “something” that is a result of the conception. “Conception” being what the self comprehends the conception, using the preconceived notions, to be/mean. Dissolution of the any construct that supports any form of “understanding” or the conception of having understood something, leaves a state where to say/pronounce or to comprehend anything will itself be opposing the state, i.e the state without self or a state without any thoughts. The question then become irrelevant and can only come from a self that isolates itself to become “something” when there is nothing. The truly spiritual state of thoughtlessness then destroys the delusion under which one can question the natural state/behaviour of an object in the manner described. Thoughtlessness to experience the arrival of what comes from nothing could be what is stated in the Vedas when they say that from the ‘imperishable arises the perishable’

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