[MD] Knots

[118]

Hi A,
Thank you for your thoughtful reply.  I am in agreement with you.  Yes,
early myths do seem to point towards differentiation.  For whatever reason,
these ideas are in the core of the mind.  I could speak of genetic memory,
but it is deeper than that.  I think the inclusion of Jung is appropriate
since he was not dismissive of religious stories, and was in fact a great
fan of mythology.  Between him and Joseph Campbell, a nice appreciation of
such can be had.  As we have discussed before, these things are
descriptions.  As such, their literal translation is open to interpretation.
 Such interpretation comes from a place deeper than the intellectual
manipulation of concepts, because it in fact defines how this manipulation
takes place.  One could speak of an intrusion of dynamic quality.

The emphasis on light in modern physics comes to similar conclusions as
religious, only a little later.  Of interest to me is the aspect of time
dilation relative to an observer.  The equation for this (change in observed
time) contains a quotient containing velocity and speed of light (can't
transcribe with this font, but look it up).  As such, the observed march of
time goes to zero as the speed of travel approaches the speed of light.
 What this would mean that from the perspective of light looking at the
universe the universe is at a standstill.  This sensation can also be
achieved during mystical states.  This perhaps can be interpreted as thought
traveling at the speed of light.  Now, I believe this is always true.
However, by clinging to static objects or concepts, we get the feeling of
movement.  This is something that Buddha teaches escape from (in my
opinion).

An interesting concept from the realms of physics.

Through my reading, Middle Eastern religions come from Egyptian thought.  It
is a pity that so little remains of that great age.  We have to figure it
out again.

Cheers,
Mark

On Sun, Nov 7, 2010 at 4:25 AM, Alexander Jarnroth <
alexander.jarnroth at comhem.se> wrote:

> Hi Mark
>
> [Truncated from A]
> What this Jew told me was: see how the Lord created everything by
> distinguishing between them. He distinguished between light and darkness,
> heaven and earth, land and sea.
> And I remember something from one of Jung's book, I don't remember which
> one, which said, however, that the development in Genesis 1 is meant to
> symbolize differentiation by telling what something is and what it isn't.
> There is an Egyptian story, also, about Shu, which has some similarities
> with Genesis 1. I read about it in a Swedish work on ancient Egyptian
> theology, titled "with the world as a mirror" (in a sense quite similar to
> Bourdieu's "Logic of Practice").
> But do these notions really accomplish anything? What would that be then?`
> At least they HAVE TO say something about human experience, because they
> were created by human beings for human beings.
>
> And really "see things just as they are" or as they "seem"? Experience is
> experience and experience is experience of something only if you
> differentiate, I guess. With no distinctions, there is only this presence
> and no more.
>
> /A
>
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