Archive for the ‘Awareness’ Tag

Daydreaming and Attention Lapses

It is common in many everyday situations to suddenly notice that, for some time, we have been focusing on thoughts and feelings that are unrelated to what we are doing. These often unintentional mental states are examples of daydreaming, attention lapses, or mind wandering. During mind wandering, performance of the primary task ceases to be supervised by our attention and, instead, proceeds automatically. Our attention switches from the primary task, and our private thoughts become the focus of awareness. Because mind wandering involves a focus on internal information, these episodes involve a state of decoupled processing, as indicated by its relation to encoding. The experience of catching mind wandering indicates that we often lack awareness that one is off task. The failure to recognize that one is off task suggests that mind wandering involves a temporary failure in the ability to reflect upon the content of one’s own mental state.

If we are unaware that we are off task, we cannot acknowledge that we are mind wandering. In the absence of awareness that one is mind wandering, we cannot instantiate the control processes necessary to remedy the consequences of off-task episodes on performance. However, if we are aware that we are mind wandering, our behavior becomes more flexible, because we can strategically account for some of the negative consequences of off-task experiences.

Thinking about thinking mean you are in a conscious state thinking about your situational awareness. It may not come intuitively or automatically for us to be consciously thinking about our situational awareness while fulfilling all our duties and responsibilities at an emergency scene, but if we are able to elevate awareness to the conscious level, then awareness becomes as important as anything else we may be doing or thinking about. Situational awareness is an individual’s ability to perceive clues and cues about what is happening in his or her environment and to understand the meaning of those clues and cues in the context of how time is passing and then be able to make accurate predictions about future events to avoid bad outcomes.


What Mindfulness Is Not!

Mindfulness is frequently misconceived. Exactly this type of misconceptions pilot individuals to abandon practice too early. Such misconceptions foil reaping of the full benefits of true mindfulness. Mindfulness is not bringing to an end of thinking. It is becoming aware of thoughts as they rise, and then bringing the mind back to the intended object of awareness, normally the breath. To suppose the mind to not think is nonsensical. The brain is designed to think. We think the majority of our waking life. It is irrational to anticipate the brain to shut off its thinking approach. When we meditate, we realize we are not in control.

Mindfulness is not invulnerable to fast-everything culture. There are teachers, and books that declare the thought that just a few minutes of mindfulness from time to time is sufficient. That regrettably is not the case. It is right that a slight bit of mindfulness is better than none. Mindfulness is like any other skill. Practice a little, and you will make little progress. Practice a lot, and you will gain a lot. A good criterion for mindfulness practice is 30 minutes of strict practice every day, first thing in the morning, as one can reap the benefit of early morning practice during the whole day.

Guided imagery, a gentle but powerful technique that focuses and directs the imagination has its own set of healing properties. It is not mindfulness practice. Mindfulness is refining awareness of the present moment, not being taken away somewhere else. Remember to stay where you are. With that statement, comes the immediate implication that meditation is not a good thing and should be dumped. This idea comes from the false postulation that mindfulness is about feeling good. Mindfulness often leads to feeling more peaceful and content within oneself, but it is also not unusual to feel physical and emotional pains that one was not aware of before. Meditation is about being mindful of what is, no matter how pleasant or unpleasant.

Mindfulness is not a passive activity. Mindfulness in daily life, circumscribe both moment-to-moment awareness and skillful interventions based on what is observed. If I find my thoughts going in a direction, which I know is harmful to myself or others, I am to stop those thoughts and substitute them with other more flexible thoughts. This comes with practice, and is an important aspect of mindfulness. Commonly used cognitive therapy techniques for depression and anxiety, are a version of such mindfulness practice.

To get lost into the flow of a pleasurable or creative activity is not mindfulness. It does entail the ability to concentrate. When we do a task for hours, we get so absorbed into what we are doing, that we lose track of time. But one could not remember much of what had happened during all those hours. When one meditates, the opposite happens. The emphasis is on putting full mind on the present moment and being aware. Mindfulness is comprised of insight; the ability to learn about self in relationship to the present moment experience.

Posted October 15, 2013 by dranilj1 in Mind and Heart

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Pure Transcendental Consciousness

Inside, we are ageless and when we talk to ourselves, it’s the same age of the person we were talking to when we were little. It’s the body that is changing around that ageless centre.

A consciousness-based living awakens and integrates the total brain through the experience of the unified, silent, self-referral level of one’s consciousness, transcendental consciousness, and during the practice of transcendental meditation.

Transcendental meditation should be practiced at the beginning and end of each day. It is a simple, effortless, natural mental technique, enjoyed by millions around the world from every nationality, culture, and religion. It develops coherent brain functioning, bringing holistic benefits to all aspects of life. This pure transcendental consciousness equated today by leading theoretical physicists to the Unified Field of all the Laws of Nature discovered by modern science, opens to every one of us the home of all the Laws of Nature in their conscious awareness, gives us command of Natural Law for all success and fulfillment in life.

In the present fragmented approach to life, we study only specific areas of knowledge like the sciences, business, and the arts. This fragmentation enlivens only specific areas of the brain, and never the total brain. We experience localized functioning but not holistic functioning. Lack of holistic brain functioning is the root of many problems and mistakes that we make in our lives, which creates so many difficulties for the government and the nation. We are in chaos, and nations are full of problems and conflict just because of this failure of our developing the total brain.

All that is necessary to completely change the situation is to acquire the daily experience of transcendental pure consciousness—Unified Field of all the Laws of Nature within us in order to create highly coherent brain functioning, as measured by EEG coherence in the brain. This awakens the hidden reserves of our brain potential. The ancient Vedic texts proclaim that knowledge is structured in consciousness, the field in which reside all the impulses of intelligence responsible for the creation of the entire universe. For one who does not know this field, what can knowledge accomplish for him? He who knows it, is well established in all the possibilities of life. From this we see that the quality of consciousness directly determines the quality of knowledge that we can gain and express in his or her daily life.

This consciousness-based approach to life, combining direct experience and intellectual understanding of the unified Field of Natural Law, the field of pure consciousness, enlivens the unbounded creative potentiality dormant in us and gives us the experience of deepest inner bliss and peace. This approach allows us to function from the deepest level of awareness, which is the home of all creativity, and thereby delivers the fruit of all knowledge. Life spontaneously lived in accord with Natural Law frees us from mistakes and problems.

Thinking and acting from the level of the Unified Field of all the Laws of Nature in their awareness gives the ability to spontaneously engage the support of the evolutionary power of the Unified Field of all the Laws of Nature for our thought, action and behavior, bringing success and fulfillment to personal and professional life. There is a Vedic saying that describes this phenomenon of gaining the support of Natural Law to fulfill one’s aspirations: For those established in self-referral consciousness, the totality of Natural Law who is the administrator of the universe, spontaneously carries out their thoughts and actions. This expression gives the key for everyone of us to gain good fortune in every aspect of our daily life.

It Is Itself Now

Reading about non-dual, mystical approach to spirituality you will find many obvious and deep resonances not only with the Buddha’s teachings but with the depth teachings of all the great systems of awakening and non-duality. You appreciate deeply of Buddha Dharma and also investigate into emptiness, into the very practical and immediate application of emptiness in meditation and in opening up the mind and heart

If love leads one to the point of the extinction of personality in the fire of truth, awareness can lead him to the point of seeing that ego does not really exist, and hence achieve the same goal of selflessness. Love melts the lover into the ocean of truth; there remain no traces of an “I”. Awareness, on the other hand, cuts through the illusion of a separate identity. It exposes the lie of ego: that it exists as a reality. Love melts ego away, while awareness is like turning on the light and seeing that there is nobody there. The outcome is the same in both cases, but the flavor of the path is different. One is more emotional, the other more insightful. The vocabularies of the two paths differ as a result. The path of love seeks union with the Beloved, while the path of awareness seeks the seeing of naked Reality. Just as prayer is the central practice in the path of love, meditation is the central practice in the path of awareness.

Meditation is a very fine art. Meditation is the center and the heart of all Buddhist schools. Without meditation there is really no Buddhism. Buddhism has more of a mental flavor than most other religions. It deals with the mind. Buddhism discusses mind. Sufis speak more of the Heart. This does not mean that the Buddhist Mind and the Sufi Heart are two different things. When Buddhists say Mind they don’t mean what we usually understand to be mind. When the Sufis mention the Heart they don’t mean what we call heart. The flavors of the two approaches are different because for the lower levels of spiritual experience there is a distinction between mind and heart.

The practicing of just bare attention, being mindful of my experience is the main meditation practice that I have done for years. This meditation is not an easy practice by any means, although it sounds so. Just attending to whatever I experience puts me right away in touch with the first noble truth of Buddhism, the truth of suffering. Almost all this time there is suffering in my experience, whether in me or in the world around me. This suffering and pain is a prime cause for the lowering of awareness in each of us. We just want to avoid pain at any cost, and being asleep and unaware is the most effective means. But we cannot avoid pain without lowering our awareness. So cultivating awareness brings me face to face with suffering, mine and everybody else’s.

But suffering and pain are not the only difficulties in the practice of meditation. Beyond all the tricks and defenses of ego, lie levels of experience and consciousness that are so subtle and so intangible that the meditator can be stuck for years without even knowing it. An accomplished and experienced meditation teacher is necessary, for this is a person who knows the terrain from experience and can guide the person who has never been to such places.

Insight meditation develops and cultivates insight. At the beginning insight is psychological in nature. I see my ego patterns, my ways of handling my experience, my ways of avoiding reality, my conflicts, my emotional problems, and so on. So it is awareness of my personality or my ego. This is natural for this is what is there at the beginning.

However, awareness does not stop here. In fact, awareness does not need an object. It can be just pure awareness. It can be only aware of itself. So after a while, sometimes a very long while, the content of experience starts to slow and quiet down. With consistent practice thoughts calm down, emotions quiet down, and we become very calm, very still, very peaceful.

The level of experience shifts now that there is enough stillness for us to see more clearly. We become aware of this observer in us who is paying attention. We cannot pay attention without somebody paying attention to something. First I think this is ordinary and okay. I learned, however, that this observer is not really needed. The need for an observer is the need for ego to have a center, to make itself into a center of experience. So the observer is really none other than ego, or part of ego.

I start seeing that awareness cannot develop more if it is centered. A center of awareness, an observer, always limits awareness, for it is always aware through a certain perspective, a certain point of view, from a certain direction. This somehow has a cramping effect on me. I become tense instead of relaxed. An observer means there is tension in my awareness, it’s not open and free. Now I turn my awareness backward and look at the observer. It jumps around, and awareness keeps following it. But awareness never finds any substantial reality to this observer. Regardless of how much I look there is really no observer. Sometimes it feels that it is only a thought, or an idea, or a place in my body, or a belief in its existence, but never a consistent identity. Not finding this observer makes it less real. The center of awareness relaxes its tense grip on awareness. The ego-center or the observer in this case, relaxes, spreads thinner, and slowly dissolves into the stillness. There is no more need for an observer.

Only stillness is left fresh, clear, crisp and empty. Thoughts pass through it. Emotions pass through it. Experiences pass through it. But the stillness stays immaculate, just as the clear sky stays untouched as the clouds pass through it. The winds blow. The rivers flow. The fires gnaw, but stillness is still, still.

There is a feeling of lightness, of joy, of freedom. There is a sense of naturalness with a crystal kind of clarity, just as snow-covered mountains feel natural and clear. Awareness is no longer tense. It loses its attachment and active bent. It becomes more passive, like a receptacle. Everything comes to it. This is an important transition; for usually we exert a lot of effort to pay attention, and letting go and just being feels scary. I always thought before that I would miss seeing something if I did not actively look. But I saw that I only created strain this way, and also this active awareness is really more paranoia than anything else. When I let go, and trust that awareness is naturally there and I don’t have to make an effort, awareness becomes bigger, brighter, and easier. It’s like seeing everything, being aware of everything at the same time, effortlessly. It’s like a panoramic view, but not from above, nor from any direction. It’s like awareness is everywhere, and nothing is missed or overlooked. There is no concern or fear of missing something.

All kinds of experiences happen in many new regions and spaces of the mind. Deep spaces, empty spaces, spacious spaces, soft spaces, dark spaces, light spaces, and joyous spaces happen in mind. The space itself, like stillness, becomes the object of awareness, and awareness goes deeper and deeper into it. Sometimes there is an uninterrupted space of stillness, or openness, without thoughts or feelings or any kind of content. It’s like a totally empty sky. Yet, slowly I discover that there is something like an atmosphere when the experience is happening. This atmosphere somehow colors the experience, gives it a certain flavor, which is reminiscent of myself. This insight cuts through the mental atmosphere and more openness manifests.

Awareness becomes sharper, brighter. There is a feeling of less crowdedness, as if the atmosphere got thinner and lighter. I learn that such mental atmospheres are the action of concepts. I view reality through certain concepts. That’s what I have been doing all my life, and so has everybody else. We always experience reality through the filter of our concepts of reality. Even when thoughts, feelings, and sensations subside there remains the conceptual atmosphere through which I look at reality. It’s like instead of reflecting reality in a clear mirror; I do so using a colored mirror; so I believe that reality has that color instead of seeing that it is my mirror that is colored.

At superficial levels the concepts are in words and thought. Awareness can see through these easily. However, on subtler levels there are mental concepts without even thoughts. They are beliefs about reality taken as aspects of reality, so they become imperceptible. They are very subtle for they are all-pervading. It’s like being in a colored atmosphere that colors everything in it with the same color, including me. So I naturally believe that this color is an aspect of reality. There is no way to discriminate this color, this concept, this filter. The result is that reality is not seen directly, perception is still veiled. Reality is still not totally naked.

Here intuitive awareness starts to develop. It is like a light that pierces through these concepts. Intuitive awareness is sometimes called discriminating wisdom, for it has the capacity to discriminate those subtle concepts that veil what is. Development of intuitive awareness is really the aim of being mindful of my experience. Here, real insight starts to mature. It is no longer insight into the dynamics of the personality. It is insight into the nature of reality and the nature of consciousness. Gradually, intuitive awareness cuts through these concepts, like the sword cutting through the veils, revealing reality as it is—naked existence. No coloration, no filtering. It is direct perception. It is the experience of emptiness, the void.

Void does not mean empty of content like an empty container. It is just what is without the conceptual framework on top of it. It is direct perception without the naming or labeling of reality. It is reality without the presence of ego, without the presence of a center for experience. Experience is totally open. Experience does not have a center. Experience does not have a boundary. Everything is the same as before except that it is without my prejudices or beliefs. It is itself now.


Life Is Precious and So Are You



We are the actors, writers, creators, producers and directors of our life and can re-write and re-create anything, anytime. Life is precious and so are you…Value, love, and embrace each and every minute. Today is a new day and I am ready…Are you?

I am in deep gratitude for all that I have learned in my 30 years and counting. Some lessons were fun, some painful, and in each there was always a choice: to grow or not. I invite you to learn from my mistakes and enjoy the journey of self and others. Listen to your body. The mind, body, spirit connection is a vast field of multi-sensory information that is always a beacon and guide to us, if we stop, listen, and breathe.

Learn that the art of seeing, hearing, feeling and communicating are the foundations to any good, quality, long term relationship of any kind. Love your body, move it and nourish it with healthy, alive, whole foods. Doing so gives us so much more energy, awareness, and creativity. Diets don’t work. Why would anyone want to lose weight when the actual action one usually takes when losing something is go about finding it? Instead choose to release all unwanted baggage and create a healthy daily lifestyle.

Love completely. Why hold out? If things end, it was a journey that both parties learned, played and grew from. Honor your time. Be willing to delegate or say sorry or no – and be honest about it. Live full out each and every day; dance, sing like nobody is watching. Embrace transformation. Change, like going from cocoon to flight, is the place where all new opportunities, friendships, and experiences arise from, giving us the chance to soar to new heights.

Always be open, honest, and authentic, and speak from a compassionate passionate space. Know that we all have a past. Own it, love it, thank it, forgive yourself and others, and then move on fearlessly into the unknown. Our pasts have made us into these amazing people that we presently are, so how can one regret the past. It doesn’t brand us, our inner self critic does. Know we are the actors, writers, creators, producers and directors of our life and can re-write and re-create anything, anytime.

"Let’s do it" is much more fun than "do it"…. As "let’s" energetically is the collective; the we. Personally I truly do believe team work is what makes our dreams work, the world work. Conscious business collaboration is where true abundance arises from- if we embody the true meanings of giving, receiving, value, authenticity, sharing, collaboration, co-creating, and team.

It’s very special when you give and do because you choose to, because you love what you do, and for no other reason or expectation of anything in return.

Be open to all feedback, as that is an amazing place to learn, play and grow from. Don’t take it personally, or go to a place of judgment. Life is so much more fun and easy when we let go of should of, could of, try, can’t, and but, and instead embrace I am, I will, tomorrow I am, I used to and now I am, let’s, we, and so on.

Enjoy the journey!

Buddha Nature


Zen Gardens

To understand what is meant by “Buddha Nature,” we can look at the story of the three turnings of the wheel of Dharma taught by Shakyamuni Buddha. The first turning of the Dharma wheel is the four noble truths: that discontent arises from grasping the ever-changing phenomena of body and mind as “me,” and that freedom from this discontent is revealed through the path of not grasping anything as truly me. The four noble truths is a kind of deconstruction method. However, in this first turning, all the different elements that we can deconstruct this person into really do exist. Earth, wind, fire and water, for example: those kind of physical elements, when you break them down into their smallest bits, are indestructible elemental energies or physical matter, atoms. Early Buddhists, who were first turning exponents, had this kind of theory—that the world is made up of atoms—several centuries B.C., long before modern scientists discovered atoms. We don’t really exist as independent “persons”; we are a conglomeration of all this stuff that we think is a real “me,” but if we look closely, we only find atoms. This turning of the Dharma wheel was only the first.

The second turning of the Dharma wheel was fearlessly proclaimed in the Perfection of Wisdom Sutras, in which the deconstruction project goes even further. Here, not only is there no real “me,” but there are also no four noble truths, and, sorry to say, there are not even any atoms. There aren’t any particles or elements of mind, not even eyes, ears, nose, tongue or body, or colors, sounds, smells, tastes, touch, or objects of mind; all the things that were such won­derful elements to deconstruct the person into in the first turning can no longer be grasped as existent, because to do so would get in the way of our complete freedom. Sometimes this second turning is said to be the relinquishment, or letting go, of all fixed reference points. Anything can be a reference point: atoms, earth, fire, wind, all the different mental elements of mind; in the end there’s nothing that can be found in an essentially existent state. All that appears is merely a construction of mind; mental imputations build on previous mental imputations, and in the end nothing whatso­ever can actually be found. Ultimately, when we actually try to find an atom or anything else, we can see something there, we can feel and taste lots of things, but at the very essence of it, we can’t find anything truly existing.

The second turning of the Dharma wheel traditionally involves concentrated analysis and logical reasoning to convince our very confident mind that actually nothing can really be found; this is the amazing but challenging project of Nagarjuna. Such reasoning takes a lot of effort, applied again and again, to really undermine our beliefs, because we go about our day quite confidently thinking that things can be found. We believe that the road we walk on is really made up of little asphalt molecules, but the second turning is about breaking down that confidence so that actually the road that seems to be supporting us can’t be found, and even the asphalt molecules can’t be found. That might sound kind of disturbing; why would we want to undermine our confidence that we can walk on the road? It is somewhat painful to hold the unconscious belief that the road will support us, even though such pain is rarely noticed. But the point is that much greater forms of pain are based on exactly the same principle: that we believe what appears to us is truly existent and therefore we can’t help but grasp onto it or try to get away from it.

Finally, the third turning of the Dharma wheel is the way mind is originally free from all fixed reference points and at the same time is luminously clear and aware; this is also called Buddha Nature. Not only does Buddha Nature not require analytical reasoning to prove, but it can’t really be proved by analytical reasoning. We might think that’s a relief, since maybe then we can skip the difficult second turning work of studying Nagarjuna’s deconstructive logic and so on, and just enter the third turning of Buddha Nature, immanent and already complete. That may be possible, since anything is possible, especially from the point of view of the third turning. But generally it’s said that to approach the realization of this naturally present, already perfect Buddha Nature, it’s very helpful to first wholeheartedly engage in the step of deconstructing everything into vast unfindability, to relinquish all reference points. Otherwise we may not be able to appreciate the full extent of Buddha Nature, or even more problematic, we might consciously or unconsciously make Buddha Nature into a reference point and get at least a little hold on it and use that to maintain our sense of security that “at least there’s this!” If nothing else, we can at least have this thing called Buddha Nature. But Buddha Nature is not a thing, and especially not a thing we can have. When the ancient Zen teacher Zhaozhou was asked if a dog has Buddha Nature, he said, “no.”

Traditionally what we mean by “Buddha,” fully realized Buddha, is when Buddha Nature is fully revealed, free from all obscurations. It’s hard to say anything about what Buddha is without limiting it, but Buddha is free from this consciousness with which we’re aware of everything right now, this consciousness that’s seeing appearances of phenomena and aware of what’s happening as events outside of itself. This dualistic consciousness that appears to be split into subject and object cannot fully realize Buddha. So Buddha is already unimaginable, right? However, in the Zen tradition, it is said that this very mind is Buddha. This is not the dualistic mind as we know it, but the uncontrived true nature of mind, also called “ordinary mind.” This consciousness right now that appears as subject and object is actually completely empty of any fixed reference points. If we look for this mind itself, when we turn the light of awareness around to shine back on mind itself… Ah! It’s hard to find anything there.

So the fruition of the path in the third turning is not just nothingness, but a Buddha that is infinite compassion. It is the inconceivable inseparability of emptiness and compassionate awareness, complete openness to all. That is not mere negation—its infinite compassion with infinite skillful means to help beings in an infinite variety of ways, beings that are not objects outside of this awareness. Buddha, without moving a particle or going anywhere, without any effort or even intention, can immediately and completely liberate countless beings in infinite realms simultaneously. That’s not nothing! But it’s also not something; it’s completely inconceivable.

One great benefit of trusting in Buddha Nature is that it’s a cure for discouragement in our practice. Nagarjuna, who is mostly a second turning teacher, wrote a few short third turning treatises as well, and one says something like, “Since Buddha Nature is present, one can work hard and find pure gold hidden in rock. But if Buddha Nature is not here, even if one were to work hard, one would only get tired.” Buddha Nature is always here, but just obscured. Our normal dualistic thought is like clouds obscuring the vast clear sky of Buddha Nature, but occasionally there’s a little hole in the cloud, a glimpse of a small spot of clear sky. From that glimpse we can infer that there’s a huge unobstructed clear sky behind the clouds. From the point of view of the sky, the clouds don’t even obstruct it in any way; the sky has no problem with clouds floating through it.

Another benefit in trusting in Buddha Nature is that it can undermine our tendency to praise self and belittle others, since all beings, even cockroaches, are equally inseparable from Buddha Nature. It’s quite humbling actually. And of course Buddha Nature is not exclusive to Buddhism. You don’t have to be Buddhist to have it! Cockroaches aren’t Buddhist! Buddha Nature is not diminished at all when it manifests as a confused living being. It’s not improved in the slightest in its expression of an infinitely compassionate Buddha. Buddha Nature doesn’t ever change. A fully realized Buddha seems to be different from us sentient beings, but the Buddha Nature is identical. That’s one of the most miraculous qualities of this nature, that it never changes from beginning to end, and therefore it’s unconstructed, unconditioned, it’s not born, it doesn’t die, it’s not impermanent, it doesn’t come and go, but it’s not permanent either because it’s not some thing. It is simply the inconceivable inseparability of emptiness and compassionate awareness, shining forth right here and now.

Credits: Kokyo Henkel


What is essential is to see that one is confused, that all activity, all action which springs from confusion, must be confused also. Just see that one is confused and do not try to escape from it, do not find explanations; be aware. Then you will see that quite a different action springs from that awareness, because if you make an effort to clarify the state of confusion, what you create will still be confused. But, being aware that you are confused unfolds and fades away. 

A confused mind seeking clarity will only further confuse itself, because a confused mind can't find clarity.  Our mind if confused; what can it do? Any search on its part will only lead to further confusion.  This implies that there must be profound self-knowing: to know the whole structure of one's thinking-feeling, the motives, the fears, the anxieties, the guilt, the despair.  To know the content of one's mind, one has to be observing, not with resistance or with condemnation, not with approval or disapproval, not with pleasure or non-pleasure, just observing.  That observation is the negation of the psychological structure of a society which says, 'You must, you must not.'  Therefore, self-knowledge is the beginning of wisdom, and also, self-knowledge is the beginning and the ending of sorrow.  Self-knowing is not to be bought in a book, or by going to a psychologist and being examined analytically.  Self-knowledge is appreciating what is in oneself: the pains, the anxieties, seeing them without any distortion. Out of this awareness clarity comes into being. 

Does one consider only one's own personal life, how to live a quiet, serene, undisturbed life in some corner; or is one concerned with the total human existence, with total humanity? If one is only concerned with one's own particular life, however troublesome it is, however limited it is, however much it is sorrowful and painful then one does not realize that the part is of the whole.  One has to look at life, not the American life or the Asiatic life, but life as a whole; holistic observation; an observation that is not a particular observation; it is not one's own observation, but the observation that comprehends the totality, the holistic view of life.  Each one has been concerned with his own particular problems – problems of money, no job, seeking one`s own fulfillment, everlastingly seeking pleasure; being frightened, isolated, lonely, depressed, suffering, and creating a savior outside who will transform or bring about a salvation for each one of us. This has been the tradition in the Western world for two thousand years; and in the Asiatic world the same thing has been maintained in different words and symbols, different conclusions; but it is the same individual's search for his own salvation, for his own particular happiness, to resolve his own many complex problems.  There are the specialists of various kinds, psychological specialists, to whom one goes to resolve one’s problems.  They too have not succeeded.  Technologically, the scientists have helped to reduce disease, to improve communication; but also they are increasing the devastating power of the weapons of war; the power to murder vast numbers of people with one blow.  The scientists are not going to save mankind; nor are the politicians, whether in the East or West or in any part of the world.  The politicians seek power, position, and they play all kinds of tricks on human thought.  It is exactly the same thing in the so-called religious world; the authority of the hierarchy; the authority of the Pope, the archbishop, the bishop and the local priest, in the name of some image which thought has created. We, as human beings separated, isolated, have not been able to solve our problems; although highly educated, cunning, self-centred, capable of extraordinary things outwardly, yet inwardly, we are more or less what we have been for thousands of years. We hate, we compete, we destroy each other; this is what is actually going on at the present time. You have heard the experts talking about some recent war; they are not talking about human beings being killed, but about destroying airfields, blowing up this or that. There is this total confusion in the world, of which one is quite sure we are all aware; so what shall we do?  You cannot do anything; you are beating your head against a wall.  Things will go on like this indefinitely; fighting, destroying each other, competing and being caught in various forms of illusion.  This will go on.  Do not waste your life and time.  Are you aware of the tragedy of the world, the terrifying events that may happen should some crazy person press a button; the computer taking over man's capacities, thinking much quicker and more accurately what is going to happen to the human being? This is the vast problem which we are facing. 

So, as a human being, I am in a state of confusion – right? Any action I do will bring more confusion – right?  You see how difficult it is for our minds to be precise in this, to learn about it, to be free to have the leisure to learn.  Then what takes place? I am confusion; not I realize I am confusion.  You see the difference? All movement of escapes, suppression, has completely come to an end – right? If it has not, don't move from there.  Be free first of all escapes, of all verbal, symbolic escapes but remain totally with the fact that you are, as a human being, in a state of confusion – right? Then what takes place? We have come to that point, logically, rationally, unemotionally, therefore sanely, because to be sane is the most difficult thing.  So we have come to that point that is I am confusion.  Right, can we go on from there?

Posted October 30, 2012 by dranilj1 in COGNITION

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