Perderabo wrote:
do you not understand what parts of matter in the immediate vicinity compromise you and what parts compromise the chair or computer for example
do you not understand that you are in and of the universe?
Quote:My view is that being alive divides this near infinite universe into 2 parts. This tiny little bit called me and then everything else. Once i die the devision will be over and i will be apart of the universe again
what reasoning is there in supposing that you are not part of the universe?
as for parts of matter, is a hat you or the universe?
what about hair? it is not innervated, so you cannot feel it
What about the bacteria in your gut?
do you claim that it is your understanding that you are separate from the universe but that a chair and a computer are not?
does that make sense to you?
are you implying that someone who asks you about it lacks your understanding that you have yet to express?
that to think that a computer and a chair are part of the universe but that you are not is wisdom? if the division between you and the computer is good enough to make that demarcation, then the division between the chair and the computer also implies that they are not in the same universe, likewise it implies that no two things or entities are in the same universe, it is a slippery slope
to use the same logic, your fingernails and you are not in the same universe, because they are distinct
your right arm and left likewise so on and so forth
if you are right, and for all i know you may be, then your being separated from the universe cannot be based upon the distinction of objects from one another, otherwise your eyeballs are in separate universes... but if you can interact with the computer and sit in the chair, and otherwise take up time and space in the universe then you seem to be a part of it, made of it etc
do you feel as if it is alien to you and you to it?
that is a common perception among specific types of people
that through death they will return or come home
but i would love more of an explanation of the mechanism, rather than an exposition of the perception.