discreet distance from your self – perhaps as a result of guilt, shame ora feeling of inadequacy – is presumptuous - in that it ‘presumes’ thatyou can be divided into a true self and that which prevents closecontact with that self. But, in fact, the two are one in the same. Thedistance is virtual (imagined) and is assumed as a convenience risingout of a decision to avoid self knowledge.Wherever you are is the only place which you can be at the time. Theancient Greek idea of
is based on the assumption that the‘meaning’ is separate from ‘being’ – that the implications of ‘being’ areit’s ‘meaning’. Although this may be useful for things outside of theself, it has some insidious implications if allowed to pollute self-reflection. Self reflection is a special category – where the concept of
is a non-sequitur. The idea of bringing the ‘self’ to the self isonly viable if that self has been artificially divided into self and ‘self’ –self and ‘mask’. The tendency towards virtual distancing is, if anything,stronger when the self reflects on itself – but it is a trap – a road tonowhere - and the tendency towards convenient self-deceptions morecompelling once it is sprung. It induces an addiction to not knowing.Consider the idea of memory. Most people casually assume that theirmemories – particularly those intensely re-lived – are connected outthere – in a world that has been experienced. But that world is goneforever – it no longer exists, if it ever actually did - and memories areonly imperfect recollections of occurrences from a single perspective.
Imperfect memories are the residual images – the detritus – of a pastwhich we carry through our lives. We tend to see those accumulatedmemories as part of us – as a component of a more complex whole.But the famous guru’s formulation –
I poked my finger into my eyewhich disturbed my mind
– clearly demonstrates a problem whichcannot be avoided. If it is my finger and my eye and my mind, what orwho is left as the observer? Memories, like all such things, are masksand echoes of masks. Are they my memories or part of the self that Iam – without a possessor? The distinction has tremendousimplications. The very act of creating a mask – and memories aspossessions are a mask - is an overt attempt at suicide of the self –
) is Greek for the
of something . It is the mental equivalent of a schemaor schematic of something. It is the "representation" of an experience of a meaning based system throughits own self-referential process. It could also be considered as the projection of one's own experience ontooneself. Something noetic has to do with something involving intellectual activity (from the Greek nous,"mind"). One can speak of the noetic faculty as the "intellect proper." Another Greek word for mind is
(noema), which translates as mental thought or perception: that which thinks of an idea. There isa noema corresponding to every act of memory, expectation, and representation. (Source: Wikipedia)
Modern historians recognized this when they redefined ‘history’ – no longer a recounting of ‘what actuallyhappened’, history is now a collection of remembrances – some reliable and others less so – to be siftedthrough in search of … well, probably whatever it is that the searcher set out to find!!