Krishnamurti's long winded psychological series of words are fine
for the objective
description of the "me" as third person, but it does not answer my
question, which Platt rephrased:
"Who is the I that knows me?"
What is it that makes "me" a personal experience?
Anybody could be looking through my eyes, but it's me.
On May 28, 2009, at 4:37:47 AM, MarshaV <[email protected]> wrote:
More based on the Discussion Between J. Krishnamurti and David Bohm
in The Ending of Time:
"Once again one returns back to the 'wrong turning' that
humankind took a long time ago. One wants to get a firm grip on the
substantive reality of the wrong turning, as such an understanding
alone will enable one to move out to it. The fact of life is that
there are two realities or two dimensions to one's 'substantive
reality formation'. In the first dimension, one comes upon a
physical, material, biological reality which includes neuro-functions
of one's reality formation as a static formation, that is perceived
by me as the 'me'. The second reality or dimension to one's
substantive reality formation is the psychological structure of the
'me', which is a sum-total of the entire content of the movement of
one's consciousness. There are layers upon layers of psychological
indentations on one's mind screen, which are seen by the mind as
intrinsic to its reality formation. And, that includes all of one's
inherited psychological traits, evolutionary memories since the dawn
of civilization or earlier; tribal, national, religious, cultural,
educational, traditional influences that have gone into the shaping
of the 'me'; and with all that, generating a structure of
psychological attitudes and modes of reckoning, pecking order and
behavior, inculcating within the 'me' a frame of motivating factors
which causes the reality formation to move the way it does. This
psychological dimension of the reality formation is the one, which
lies at the core of one's thought structure. One looks upon all of
this as the real 'me' in the field of all my relationships in which
one actually lives in one's daily life. The layer upon layer of all
the experiences one has gathered as knowledge and memory, all the
psychological impulses one has gathered as one's morality norms, all
the concepts, theories upon theories that one has built up
individually or collectively, go into the formation of various strata
and sub-stratas of human consciousness, and one looks upon all of
that as the 'me'. It is another matter that most of the time, these
stratas and sub-stratas are in conflict with each other. But to the
'me', all of these are the sacred cow, as one looks upon that as the
'me'. All of that is the content of one's consciousness, and the sum
total of all that is the 'me'. It is another matter that all these
stratas and sub -stratas of one's consciousness are, in fact, an
agglomeration of thought, which the intellect has very carefully
built up into a structure. But the 'me' in the'me' does not consider
it to be a 'thought structure'. The intellect has metamorphosed that
thought structure, as another expression of thought, and the thought
looks upon that as the 'real me', and with that, the real 'me' which
consists of first dimension, i.e., the physical, the material, the
neuro-physical, and the controller of all that--the wholesome
mind--have got relegated from the screen of the intellect, as
secondary. The motor power of this bundle of consciousness or this
thought structure, emanates from much of those thoughts, which the
psycho-neurological aggregates has seen and converted sometime in the
past as thought of pleasure, pain, gain, loss, fame, ignominy,
praise, criticism, and all that. In this way, this thought
functioning as the engine of the motivators, is now its powering
structure."
.
_____________
The self is a thought-flow of ever-changing, interrelated and
interconnected, inorganic, biological, social and intellectual,
static patterns of value responding to Dynamic Quality.
.
.
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