Actual psychological closure in everyday life is a matter of minding what you are doing: in that condition, the practiception circuit is closed and the current flows freely. But human minds tend to wander.
According to a recent study published in Science by Harvard University psychologists Matthew Killingsworth and Daniel Gilbert, almost half our waking thoughts have little relation to what we’re currently doing. Although in general it’s clearly useful to be able to think about things that aren’t present here and now, and although mind wandering in particular can facilitate creative problem solving, it is also linked to negative emotions and unhappiness. As psychologist Jonathan Smallwood and his colleagues have shown, negative moods lead the mind to wander. As Killingsworth and Gilbert discovered, people are less happy when their minds are wandering than when they’re focusing on what they’re doing. Furthermore, although people are more likely to mind wander to pleasant topics than to unpleasant or neutral ones, people are no happier when thinking about pleasant topics than when they focus on the task at hand, and they’re less happy when they mind wander to neutral topics than when they focus on their current activity. As Killingsworth and Gilbert conclude, “a human mind is a wandering mind, and a wandering mind is an unhappy mind. The ability to think about what is not happening is a cognitive achievement that comes at an emotional cost.”
— Evan Thompson (2014, Kindle Locations 7177-7190)
Even when you think about what you are doing, instead of focusing on doing it, your mind is beginning to wander … unless you focus philosophically, becoming a beginner.
Experience is what happens just before you notice that something just happened.
Afterwards, “the experience” is what you happen to remember.
Until you notice that remembering is happening.
Or you notice that you are dreaming.
Then you can really dream.
Or you can wake up.
But how do you know that you won’t wake up again?
Or wake further up?
Remember not knowing? The nexperience comes to pass.
The universe is sacred. You cannot improve it.
— Daodejing 29 (Feng/English)
There is no changing the nature created by God. That is the right religion, but most of humanity does not know.
— Qur’an 30:30 (Cleary)
What if these are two versions of the same proposition, two instances of the same statement?
Can you improve it?
The opening words of the Tao Te Ching (in pinyin, Daodejing) as translated by Gia-Fu Feng and Jane English:
The Tao that can be told is not the eternal Tao.
The name that can be named is not the eternal name.
The nameless is the beginning of heaven and earth;
The named is the mother of ten thousand things.
Ames and Hall, in their edition, offer an intimological account of ‘Daoist naming’ which seems well suited to anticipatory systems and their developing relationships with other subjects:
Naming as knowing must have the provisionality to accommodate engaged relationships as in their “doing and undergoing” they deepen and become increasingly robust. Such knowing is dependent upon an awareness of the indeterminate aspects of things. The ongoing shaping of experience requires a degree of imagination and creative projection that does not reference the world as it is, but anticipates what it might become.
In the Classic of Mountain and Seas, an ancient “gazetteer” that takes its reader on a field seminar through unfamiliar lands, the calls of the curious animals and birds that are encountered are in fact their own names. They (like most things) cry out what they would be. And having access to the “name” of something is not only a claim to knowing it in a cognitive sense, but more importantly, to knowing how to deal with it. Naming is most importantly the responsiveness that attends familiarity. Hence such knowing is a feeling and a doing: it is value-added. It is naming without the kind of fixed reference that allows one to “master” something, a naming that does not arrest or control. It is a discriminating naming that in fact appreciates rather than depreciates a situation.
— Ames, Roger. Dao De Jing: A Philosophical Translation (pp. 45-46). Random House Publishing Group. Kindle Edition.