Quote:
Charles Hill wrote:
I was really hoping you'd post, thank you. I have been reading a book on how we represent time to ourselves and the implications this has in psychological therapy. The book mentioned how the Greeks had a solid grasp of the idea, and this reminded me of this thread. I then looked up Heraclitus on wikipedia and found that I do not have the necessary foundation to understand this. So even more exciting worlds to open up.
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Heraclitus' main intellectual descendants are in the schools of phenomenology: Whitehead, Husserl, Levinas, Pope John Paul II, and a particularly accessible, if little read, Irish aeronautical pioneer and polymath, J.W. Dunne, who dealt at length with the personal experience of time and the nature of self-identity.
Heraclitus said: "When you have listened, not to me, but to the Logos, it is wise within the same Logos to say: 'One is All'."
Logos is usually given the translation 'Word', but that is incomplete. A 'word' only has meaning as a part of a patterned system, and Logos speaks to the pattern that confers meaning, reason, comprehensibility to a make a system recognizable as a system, wherein the part speaks to the whole and the whole to the parts. It has very strong affinities for the concept of
kotodama, as I see it.
Phenomenology means, trivially, "study of phenomena," or more deeply, experiencing reality as a "systematic pattern (logos) of events."
In this sense-- "no mind" (our present topic), is the mind that is within that pattern and not apart from it -- as Heraclitus says, 'within the same Logos, One is All.'