Replace instances of 'any more' with 'anymore'

'anymore' means 'any longer'. 'any more' is incorrect.

1 files changed, 1 insertions, 1 deletions

diff --git a/content/entry/the-eternal-here-and-now.md b/content/entry/the-eternal-here-and-now.md
index b34c66b..eea554a 100644
--- a/content/entry/the-eternal-here-and-now.md
+++ b/content/entry/the-eternal-here-and-now.md
@@ -21,7 +21,7 @@ For more exercises, you can visit [headless.org](https://www.headless.org/experi
 # What's the Point?
 By now I think I've exhausted my allowance of strange sounding questions directed at the reader. For readers that don't get the idea yet, I'm going to come out and say it. All these exercises are trying to get you to experience one thing: The only time and place is here and now. In objective reality, there are separate places and times. Events "happen" here, or there. They happen in the past, present or future. To say everything happens at the same time and place seems like gibberish. Who would say such a thing? The catch is, it's meant in a very specific sense. I'm not denying that there's a real world that persists independently of our experience. Trees that fall down in the forest do make a sound even if no one is there to hear it. I'm merely pointing out that to experience something is synonymous with it appearing in consciousness. Consciousness is the only place for anything to appear. Past events are just memories recalled in the present. Future possibilities are imagined in the present. The reality of our experience is always now. We all live in an Eternal Here and Now.
 
-The Darth Vader of responses to this is "So what? What does it matter?". It can be really hard to show someone why this matters if they don't already see significance. There could be practical benefits to this kind of realization but the primary one is no longer being confused about what you are any more, and no longer suffering for it. People in the midst of this realization sometimes have a peculiar way of phrasing things. Instead of saying "I'm happy", they say "There is happiness" as in "Happiness is present in consciousness". You are never really happy, but there is happiness sometimes. Our usual way of talking is with subject-object form. But the sensation of being a subject in relation to a separate, external world of objects is itself a sensation appearing in consciousness. "There is a sensation of I". As a side note, none of this entails that it's not useful or important to have a sense of personal identity. A sense of identity is socially necessary. The contrapositive of that is that in order to lose your sense of "I", it's useful to undergo social isolation as many monks do.
+The Darth Vader of responses to this is "So what? What does it matter?". It can be really hard to show someone why this matters if they don't already see significance. There could be practical benefits to this kind of realization but the primary one is no longer being confused about what you are anymore, and no longer suffering for it. People in the midst of this realization sometimes have a peculiar way of phrasing things. Instead of saying "I'm happy", they say "There is happiness" as in "Happiness is present in consciousness". You are never really happy, but there is happiness sometimes. Our usual way of talking is with subject-object form. But the sensation of being a subject in relation to a separate, external world of objects is itself a sensation appearing in consciousness. "There is a sensation of I". As a side note, none of this entails that it's not useful or important to have a sense of personal identity. A sense of identity is socially necessary. The contrapositive of that is that in order to lose your sense of "I", it's useful to undergo social isolation as many monks do.
 
 # Am I just an Observer?
 You might wonder after reading all this if you're just some passive observer to this flow of experience. I've written at length about this before, but it's certain that [you don't have free will](/2020/06/19/free-will-is-incoherent-part-1/). It's possible through meditation and other means to notice this firsthand. While it's possible to feel either way about it, that you are doing things or that things are happening to you, we know neuroanatomically that the feeling of being the author of your actions, that you are doing things, has to be an illusion. There's nowhere for the author to be hiding. There are only actions. And in that sense [you aren't ultimately responsible for your actions](/2020/08/22/free-will-is-incoherent-part-2/), at least not in a way that justifies punishment for the sake of it. It's just because of the way language is that we have to talk about a "do-er" and an "action" as if you could ever really separate the two.