कालजयी धर्म
kālajayī dharma.
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Times are changing but the change is itself the criteria, essential nature / reality of, -how we define and call 'time'.
There is this ‘physical-time’. The most crude form of ‘time’ that is though changing, is just a stable but accurately steady flow also, for it could be measured in terms of units which are again termed as interval and could be compared with other such intervals as being bigger or smaller than them.
This way we tend to think time is a tangible object, though imperceptible, we could deal with it like other physical objects. We just forget that this ‘thinking’ mode of the brain (and let us not forget that the brain is not the same thing as mind) which as an object is called ‘thought’ is again a flow / flux of energy with low or high potential. We can see (not ‘think’) that this flow of ‘thought’ that takes place in individuals, -in their individual brains defines them each as a person different and distinct from the rest.
This way what we called ‘crude’ time has 2 operating modes. One at the practical physical level while another at the level of the brain. Thus ‘Thought’ is though a form of time itself, is unique and different from other such brains, with respect to every single individual.
This constitutes what could be called the ‘psychological time’.
This psychological time could be ‘experienced’ but could not be ‘measured’ as a quantity. In Mathematics, it is not a ‘measurable’ quantity.
Now the impossible question :
Could this psychological time administrate, govern, monitor or manage (or even manipulate!) its (own?) course of movement?
That time-bit is already in movement in every brain. The working of this time-bit is: what creates one’s personal world. Though this personal world seems to be intricately in sync with other such myriad worlds, it is really never directly connected with or in contact with any of them.
Thus the myth of a ‘common world’, which is only a notion unfounded takes hold of us and is taken as Reality. And there is no question at all of altering the course of movement of time that seems to be the movement of this (assumed) world.
But as we said :
‘time’ is though changing, is just a stable and also an accurately steady flow ...,
Implies and is implied irrefutably by the presence / existence of an ‘observer’ that is there so long and is as much mysterious as time itself.
The nature of this ‘observer’ is exactly same as that of the ‘time’ that is ‘observed’ as a steady but stable flow.
This person / individual could be not mistaken as the ‘observer’, simply because this person / individual which is though a flow and all the time changing has no form or essence, while this ‘observer’ is decisively self-evident truth.
‘Observer’ is the ‘observed’ (-J.Krishnamurti) conveys yet another implication here.
Irrespective and independent of the physical and the psychological time, there is yet another level of ‘time’ which governs the functioning of both, is कालजयी धर्म / kālajayī dharma.
--
kālajayī dharma.
--
Times are changing but the change is itself the criteria, essential nature / reality of, -how we define and call 'time'.
There is this ‘physical-time’. The most crude form of ‘time’ that is though changing, is just a stable but accurately steady flow also, for it could be measured in terms of units which are again termed as interval and could be compared with other such intervals as being bigger or smaller than them.
This way we tend to think time is a tangible object, though imperceptible, we could deal with it like other physical objects. We just forget that this ‘thinking’ mode of the brain (and let us not forget that the brain is not the same thing as mind) which as an object is called ‘thought’ is again a flow / flux of energy with low or high potential. We can see (not ‘think’) that this flow of ‘thought’ that takes place in individuals, -in their individual brains defines them each as a person different and distinct from the rest.
This way what we called ‘crude’ time has 2 operating modes. One at the practical physical level while another at the level of the brain. Thus ‘Thought’ is though a form of time itself, is unique and different from other such brains, with respect to every single individual.
This constitutes what could be called the ‘psychological time’.
This psychological time could be ‘experienced’ but could not be ‘measured’ as a quantity. In Mathematics, it is not a ‘measurable’ quantity.
Now the impossible question :
Could this psychological time administrate, govern, monitor or manage (or even manipulate!) its (own?) course of movement?
That time-bit is already in movement in every brain. The working of this time-bit is: what creates one’s personal world. Though this personal world seems to be intricately in sync with other such myriad worlds, it is really never directly connected with or in contact with any of them.
Thus the myth of a ‘common world’, which is only a notion unfounded takes hold of us and is taken as Reality. And there is no question at all of altering the course of movement of time that seems to be the movement of this (assumed) world.
But as we said :
‘time’ is though changing, is just a stable and also an accurately steady flow ...,
Implies and is implied irrefutably by the presence / existence of an ‘observer’ that is there so long and is as much mysterious as time itself.
The nature of this ‘observer’ is exactly same as that of the ‘time’ that is ‘observed’ as a steady but stable flow.
This person / individual could be not mistaken as the ‘observer’, simply because this person / individual which is though a flow and all the time changing has no form or essence, while this ‘observer’ is decisively self-evident truth.
‘Observer’ is the ‘observed’ (-J.Krishnamurti) conveys yet another implication here.
Irrespective and independent of the physical and the psychological time, there is yet another level of ‘time’ which governs the functioning of both, is कालजयी धर्म / kālajayī dharma.
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