[MD] aggregates of grasping

[MarshaV]

Mark,

Static patterns of value can be understood as recurrent patterns of interactions that arise simultaneously.  Such patterns are not objects in any sense, but specific, recurring relationships.  This notion aligns well with the Buddha's The Principle of  Conditionality: If this is, that comes to be; from the arising of this, that arises; if this is not, that does not come to be; from the stopping of this, that is stopped.


Marsha
 


On Mar 7, 2012, at 6:52 AM, MarshaV <valkyr at att.net> wrote:

> 
> 
> Further, Mark, it seems you cannot understand the difference between object and process?
> 
> 
> 
> 
> On Mar 6, 2012, at 7:36 PM, MarshaV <valkyr at att.net> wrote:
> 
>> 
>> 
>> Hi Mark,
>> 
>> It seems you cannot understand the difference between an objective, independent existence and a relative, interdependent existence?  Well, I shall not be rushed into presenting a Tractatus, but at the very least a relative, interdependent existence will not require a primary source or a soul.     
>> 
>> 
>> Marsha 
>> 
>> 
>> 
>> On Mar 6, 2012, at 11:55 AM, 118 <ununoctiums at gmail.com> wrote:
>> 
>>> Hi Marsha,
>>> You seem to be using your patterns as objects.  Am I wrong here?  I do
>>> not see how you are making the patterns something different.  Even
>>> objects can change, so that does not mean anything different.  It
>>> would seem that your are simply performing a word change from
>>> "objects" to "patterns".  How are they different?  We see a pattern on
>>> a rug, because it repeats itself.  That is what a pattern is.  What is
>>> it about your patterns that provides such repetition.  How is it that
>>> you undergo pattern recognition?
>>> 
>>> Just seeking clarification for my own understanding.
>>> 
>>> Mark
>>> 
>>> On 3/6/12, MarshaV <valkyr at att.net> wrote:
>>>> 
>>>> 
>>>> On Mar 6, 2012, at 3:35 AM, "Ham Priday" <hampday1 at verizon.net> wrote:
>>>> 
>>>>> I find it interesting that our beloved Marsha, who has consistently denied
>>>>> her selfness, now denies her ability to form opinions, as well.  After
>>>>> reviewing Mark's analysis of her March 4 dissertation on feelings and
>>>>> their ownership, Marsha responded:
>>>>> 
>>>>>> I don't know enough to form an opinion.  It is extremely interesting,
>>>>>> though,
>>>>>> and I hope to learn more.
>>>>> 
>>>>> One can only wonder what all those quotes posted from the Vedanta and
>>>>> Buddhist scholars are intended to express if not her opinion.  Marsha has
>>>>> certainly formulated her own opinion of what a SOM pattern is, since
>>>>> "ever-changing, conditionally co-dependent and impermanent, static
>>>>> patterns of inorganic, biological, social and intellectual value" has
>>>>> become the mantra that identifies her.
>>>> 
>>>> Hello Ham,
>>>> 
>>>> You must have been reading my thoughts, for I have surely been thinking
>>>> about you, and hoping you would find a way to do what you do so well.
>>>> 
>>>> I would like to comment on the term "SOM pattern".  For the expression seems
>>>> both true and false.  The mind does seem to have evolved to reify ALL useful
>>>> experience into objects of conception & perception; it is a very insidious
>>>> tendency.  I do believe my definition of static patterns helps to move one's
>>>> ideas about "objects" from discrete, bounded, objective entities to ones of
>>>> pragmatically formed, recursive, interdependent "patterns of value
>>>> (processes)".
>>>> 
>>>> And, yes, I have found much useful detail presented by Vedanta and Buddhist
>>>> scholars.  It often surprises me how clearly they present very difficult and
>>>> strange (to the Western way of thinking) ideas. But always I believe one
>>>> should continually check and verify.
>>>> 
>>>> 
>>>> Marsha
>>>> 
>>>> 
>>>> 
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