Saturday, November 19, 2016

Platonic Meditations in Cartesian Method


n. Construct the illusion of depth on a flat surface.
In the mind, feel the depth of the image but understand its illusory nature.
Notice the depth of all existence occurs within the larger illusory sensation of depth.
Recognize how all the operations of the mind occur on an inner flat surface.

n + 1. Construct the illusion of depth on your inner flat surfaces.
In the deeper mind, feel the depth of your self but understand its illusory natures.
Notice the depth of all inner existence occurs within a yet larger illusion we cannot understand through 'depth'.
Recognize how all the operations of the more hidden mind occur on sensible surfaces.

n + 1 + 1. Construct the illusion of sensation on your sensible surfaces.
In the most hidden mind, feel the sensations of your hidden selves but understand their illusory natures.
. . .

The belief in subjectivity leads many to think they are alone.
. . . But the more I step out to see my own observations of the things that are hidden, the more I come to understand how the illusion of hidden things relates to the hiding of illusions within things.
. . . Thus, as I am attempting to work through the dual of the hidden and the illusion, a dual underlying much of the logical patterns in contemporary life, I learn:
The belief that subjectivity is being alone flows from a prior unacknowledged commitment to
"The HIDDEN is the ILLUSION."

I see how my hand touches the desk, and I feel in my hand the desk's hardness, heaviness, solidity, density, its texture and give. But all of these specifically occur as my mind's own belief in its ability to move beyond a surface, the contact of a flat surface transformed into a reality of space, location, process, changing.

The mirror is flat, but Socrates claims he creates two things by holding the mirror up to one thing. The one in the mirror is real, but lacks the kind of reality allowing us to walk around it, touch it, use it. Where is it real?
Socrates later goes on to argue the mind likewise believes in the shadow on the wall, the image flattened onto a surface, so it lacks the kind of reality allowing us to walk around it, touch it, use it. Where is it real?

Both of these metaphors involve the incompleteness of the first-order (which is it? rough or smooth?) made consistent through a particular kind of physical analogy within the movement or creative activity of the mind: the addition of another dimension of freedom. The self, summoned by the confusing surface, comes from somewhere into this moment, and that movement of coming-into the scene embodies for the self a distinction between the first-order reality and the dimension of sensation towards or into the body.

Yet Plato, so they say, holds this dimension of freedom already exists, and is already "filled with gods." The forms are there, so are the Demiurge, all the gods within the things, and there are dimensions of freedom beyond this dimension of freedom. There are forms of forms, gods for gods.

I touch my own self inside my mind. Two things appear where once was one. Who is real?


Whether wearing masks or going naked, we are only our selves in the context of contacts.

Love, as the desire for contexts for contact, is gravitational to the extent illusions compound to protect hidden surfaces, especially surfaces we discover hidden in ourselves through making contact with the surfaces of others. The love of self drives us inwards into others to the extent we understand mutual revelation of self through contacts in context allows their drive within ourselves for greater self-revelation, but we cannot develop mutual revelation without first overcoming the illusion that we have anything to hide from the one who recognizes themselves in ourselves and whom we recognize as ourselves in them.

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