Everything we hear is an opinion, not a fact. Everything we see is a perspective, not the truth
Marcus Aurelius
Everything we hear is an opinion, not a fact. Everything we see is a perspective, not the truth
Marcus Aurelius
Marc makes an interesting point but does he āseeā and āhearā this way or is this just his intellectual conclusion?
I know that most, if not all, of what I see and here is a reaction, a self-serving distortion. Iām not always immediately aware of this, but itās obvious in retrospect.
Iām asking where does the ādistortionā come in?..Iām looking at the tree the energy coming from that object is always ānewā in the same way as sunlight is always new, the photons entering my eye / brain have never been āseenā beforeā¦so with the āenergyā of the tree has never been seen before.
(cont.)
The information of the things around me, my body as well, that energy is coming through my senses: seeing, hearing, smelling, touching and there is no ādistortionā apart from the limitations of the senses themselves. Thought / thinking becomes a āsenseā here when it identifies the energy form being received by the brain, names it, recognizes it: āthat is a bird, a tree, etc. if this is so, when does the ādistortionā take place? Is it when thought recalls from memory past āexperience with the object? A ālike or dislike of what is happening?
A ādesireā regarding what is being sensed?
As to āwhereā this distortion comes in, Iām not sure what you mean.
The passive aspect of the brainās conditioning is like a suit of armor. What little can be sensed through what few openings there are is part of what you have to fabricate your reality with. The active aspect of the brainās conditioning is like a sword wielded reactively to whatever doesnāt conform to its strictures.
K is saying I think that the main ādistortionā of my perception, my sensing of the energy āfieldā that the body / brain is part of, is that beside my sensing of what I am physically in relation to, there is a psychological ācenterā that has formed from the past and through this my āpureā sensing is filtered and distorted? That the sensation that there is an āobserverā apart is false. Among other effects of the presence of this separate psychological observer is that I give different āvaluesā to different āthingsā in Nature.
There is no actual separate person, but there is the psychological structure that creates the illusion of a separate person, and until/unless that structure is revealed, the illusion persists.
This ācenterā or distortion views itself not only separate from the real flesh and blood body but also as if it is the bodyās āownerā. And as the body ages or falls ill, it feels as if it has been betrayed! And āsuffersā.