And therein is the eternal delight

Exploring the perceiving by the subjective functional center indicated by the "I" and the perceiving by the objective operation center, indicated by the "me" identified as a separate entity, it appears that the former perceiving is something like an outer "sensing" while the latter something like inner "feelings".

The outer or sensory perception is based on a resonance that connects the outer world and the individual psycho-somatic apparatus through an essential identity in the general structures, the classical example being the general structure of gold, which is common to all gold ornaments, whatever be the shape or form.

The inner perception, relates to a personal structure, in so far as the resonance is divided between two separate poles within the pseudo-subject, as an "agreeable feeling" or a "disagreeable" feeling.

The two constructs "general" and the "personal" present a difference in the respective perceptions.

It is the same world that impacts a body-mind organism labeled as "sage" and the body-mind organism, labeled a clown.

And yet the perceiving is different.

The "general" construct could be said to represent the cerebro-spinal system which creates mental images based on emanations received from the outer world.

The "personal" construct would represent the vegetative nervous system, the autonomous or vago-sympathetic system, which is not concerned with the outer world but which reacts to the generated feelings through the mental images of the outer world.

While in the outer perception, there is a resonance between two objects as two distinct microcosms (each a replica of the macrocosm of the totality of manifestations), the resonance in the inner perception (which produces an emotion, either of joy or of sorrow) is a resonance between two structural modes of a single microcosm.

The outer perception of sensing would thus connote an awareness of the outer world, whereas the inner perception of feeling would connote an awareness of "me" as a separate individual entity.

The individual discovers his or her personal construct by noticing first that the same sensory image seems to produce different and often opposing resonance in himself and others and secondly that the inner resonances are dualistic in nature, "agreeable" or "disagreeable".

A series of experiences and judgements is the base on which this personal construct is gradually built up.

There is a constant re-arrangement as more and more experiences are collected, collated, catalogued and classified, in memory as agreeable, disagreeable, positive or negative.

This build-up goes back to the fetus in the womb.

The fetus identifies itself with the organism only in it's potentiality in the absence of any contact with the outer world.

When the baby is born, this potentiality is actualized, but the contact does not produce, as yet, a exclusively separate identification.

Notice an infant will say, on tripping and falling down as "It hurts", not "I am hurt".

The identification starts appearing as the interpreting of experiences starts happening.

The new born infant is not equipped to "formulate" any thought, and that timeless source of all Thought, actualizes the non-formulated thought in the psyche of the infant, that he or she is one organism and there is something other than his own organism.

A term used for this non-formulated thought, which "occurs" is the thought " I am", the sense of presence.

The Human Genome project shows the genetic structure of the human being, is a very ancient traveler, right from the moment of the Big Bang ( a conceptual reference point)

Thus the sensing and feeling, the judging, the classifying of experiences in a dualistic capacity is the functioning of the intrinsic seeds of conditioning, travelling from Time and not just from the fetal stage.

Memory is not just 75-90 years old.

The identification as a separate entity with supposed independence of choice regarding opposites (primarily the good and the bad), leads to the belief that this 'me" as the subject is entitled to absolute happiness, which of course presupposes the apriori assumption that it is not the case, at the moment and therefore establishes the need for an experience that will achieve this goal.

This need leads to a search for such an experience through a contact with the outer world, because in absence of the outer world, the individual fears the loss of his separate individual existence, a loss which would make his search meaningless.

The whole purpose of an experience is to judge it's effect in relation to this constant search for perpetual and absolute happiness.

Actually to experience is to judge, whether the experience is agreeable or not, whether it is the Absolute one or not.

In other words all experiencing is always "partial" interpretation, for the simple reason that it occurs in the dualism of relative functioning.

The only impartial judging would be thus, no judging whatsoever.

In a theoretical sense the sequence is sensing, feeling, experiencing and then judging.

However in actuality it's more dynamic, with the need for constant search, drives the wish to experience, which leads to the wish to feel and the wish to sense.

It is this wish-to- experience that conditions the nature of one's attention, based on the identification with a particular organism as a separate entity which treats the world not as a heterogeneous objective manifestation of the subjective reality but as one of irreparable multiplicity.

It is one's wish-to-experience, as a separate entity that turns the outer world as the multiple enemy.

What then directs the choice of one's perception?

It would be the "mnemonic storehouse", which directs the associations appropriate to the particular personal construct, the specific affinity (positive or negative) to a particular outside stimulus from among the many.

Conceptually there are two kinds of thought.

The unconscious intemporal thought (or spontaneous thought) and the conscious temporal thought, which is really conceptualization.

The unconscious thought represents the spontaneous perception, instantaneously recorded and modeled on the homogenous and united outer world and had nothing to do with the personal construct or the wish- to -experience.

The conscious thought is conceptual, illusory and represents a temporal succession of images more or less removed from the reality of the moment because it is based on a choice that is dictated by the individual personal construct in question and the wish-to-experience.

The eye-witness accounts of an accident, immediately after the accident will be remarkably similar, but with time, when conceptualization kicks in, based on individual sensitivity and partiality (whether positive or negative) the reports vary dramatically.

Conceptualization happens in duration, in as much as the grasped image has already passed into the past.

Unconscious thought is without duration because it is instantaneous though of course it may appear continuous through incredibly rapid renewals.

Conceptualization births time, the past and the future with the outer world buzzing by.

Seeing the whole, not through conceptualization is seeing that it is not the present moment is fleeting past, but that, the present moment is indeed eternal and it is the conceptual past and future that are fleeting illusions.

Thus conceptualization could be said to be the work of the split-mind, which does not grasp the outer world instantaneously but interprets it by gasping bits and pieces and calling them things and events.

And this split-mind does not realize it's total irrelevance concerning the spontaneous working of the psycho-somatic organism with it's heartbeat, it's breathing, it's complicated nervous system, glands, muscles and sense organs.

The split-mind can heal itself into it's original wholeness or holiness, because they are

not different.

For finally when you pick up a "wave" in your hand, all that you have in the cup of your palm is the Ocean.

Apperceiving is apperceiving that any effort to heal the split-mind would only be an effort of the individual entity operating through the split-mind.

In this moment, there is nothing which comes to be

In this moment, there is nothing which ceases to be.

Thus there is no "birth-death" to be brought to an end.

Wherefore the absolute quitetitude is this present moment.

Though it is at this moment, there is no limit to this moment.

And therein is the eternal delight.

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