CHAPTER-3
Krishnamurthy’s Perspective of Meditation
Choiceless Observation:
Choiceless observation or awareness is the crux of Krishnamurti 's philosophy of life. To him, choiceless observation is the only 'way ', the direct and 'intelligent ' way of understanding the truth of 'what is '. It alone can transform the fact, the actuality by revealing its true nature. It is only 'through ' it that consciousness can be emptied of its content. Krishnamurti maintains that excepting choiceless awareness, there is no other way of regenerating the human mind and the world irreversibly and instantaneously. Choiceless observation is the observation of 'what is ', the fact or the actuality without the movement of thought which is knowledge or past.
…show more content…
It is 'experiencing ' 'what is ' without the experiences. It is a 'negative ' approach to the fact. It is an awareness in which the psychological past is totally negated. It is the denial of knowledge in understanding. It is a 'passive ' awareness without effort. It is a 'silent ' observation without the activity of thought. It is 'silence ' in which thought do not interfere in any form. It alone leads to the absolute certainty which is truth. Choiceless awareness is not the understanding of fact from a particular point of view. It is not moulding it according to a preconceived conclusion. It is not fitting 'what is ' into the framework of a system. It does not involve intellectualisation, interpretation, explanation or theorisation. Nor does it warrant analysis or introspection. Choiceless awareness ‘perceives ' the fact without translating it to knowledge. This awareness is not evolutionary. It is not a 'progressive ' or a gradual understanding of 'what is ' by accumulating knowledge about it. It is not movement from the past to the future, but it is 'seeing ' the fact without distorting and dividing it. It is 'remaining with ' 'what is ' without moving away from it. It is the complete attention of holding the totality of 'what is ', like a vessel holding water. Total attention generates the energy that regenerates 'what …show more content…
It starts like a drip. Small drops .Drip, drip, drip...Like the beginning of the Ganges River high up in the Himalayas. In the beginning, it is just small, just a drip. Don’t underestimate what the end is going to be yet. Just start watching the mind and keep watching the mind. Drip, drip, drip… As you remain still and keep watching your thoughts and feeling, the thoughts and feelings run their course, lose momentum and finally start to wither and die. Then meditation starts to pick up power and energy. Be patient, persist. As more energy is freed up, due to diminishing thoughts and feelings, the intensity of the meditation increases even further. Remaining thoughts that now rise are comprehended at a glance and negated by intelligence at their very onset. This then brings about great stillness within and makes available the Reality that lies beyond the dualistic, thinking mind. Here the Ganges, which began with a drip, is now a powerful river merges in the great ocean of Oneness. What you need to do is gather all your energy, apply yourself and let the dripping
In everyday actions and decisions, human nature dictates that ignorance is very common. Barbara Tuchman’s theory of “wooden-headedness”, can be applied to real life on many different levels. Wooden headedness consists of assessing a situation in terms of preconceived fixed notions while ignoring or rejecting any contrary signs. This is when a person acts according to a wish while not allowing oneself to be deflected by the facts. Ignorance plays a substantial role in human affairs, although some may think it is just how kids are raised by their parents.
Throughout Siddhartha’s journey in the outer-world, he witnesses several negative events, such as the elderly man who then got sick and later died, but he also saw light at the end of the tunnel for those seek to develop and expand their mental abilities through but not limited to meditation, such as the meditating monk. “He who keeps his mind on the impurities (of the body), who is well-controlled in his senses and is full of faith and energy, will certainly be not overwhelmed by Mara, just as stormy winds cannot shake a mountain of rock.” (8) This elaborates on the idea that the Mara can only hurt the broken and to keep the mind whole one should meditate. Furthermore, the mental laziness the elderly man possessed affected his health in a way that correspond with the above reference to the Dhammapada. These four sights propelled Siddhartha’s life-long strive to comprehending as well as finding the elemental ideas that together make life.
Although necessary for detachment, Lucidity can be a perilous trap to fall into because it can lead to an endless cycle of reincarnation. Krishna uses positively connotated words, juxtaposed with negative words in order to subtly warn Arjuna about the pitfalls of lucidity. Lucidity is described using words like “light” and “untainted” which generally imply safety and purity, but it is actually a large road block on the path to transcendence. It is very close to being in line with Krishna, but having this quality blocks one from the ultimate spirit. In teaching fourteen, verse six, Krishna states that
Karen Armstrong and Robert Thurman wrote their essays, “Homo religiosus” and “Wisdom”, respectively, describing two words, “being” and “void”. These words, although have opposite meanings, describe the same spiritual experience that come about through different means. By definition, “being” is a kind of fullness or completeness of existence and “void” is emptiness or a negation of existence. Armstrong believes that “being” is the equivalent of the Buddhist’s “Nirvana” while Thurman believes that “void” is the equivalent of the Buddhist’s “Nirvana”. Although these terms seem to be opposite in the literal sense of defining them, they lead to the same outcome: not being at the center of one’s own universe.
Definitions Awareness - refers to the consciousness of this population on the eminent
Pluralistic ignorance is the idea that nothing is wrong because no one making an effort to do or change anything. Further, it is the idea that everyone feels the same way, but no one know that everyone feels that way. I found myself experiencing this when my friends and I got into a routine of going to the same restaurant for lunch every Sunday. Weeks into this routine, I found that I really didn’t enjoy the restaurant we had been going to. However, I didn 't want to mess with our routine and since it seemed everyone else enjoyed the restaurant, I didn’t bother saying anything about it.
This can also be linked to the interpretive view of multiple “truths”. Everyone has different influences, experiences, and beliefs that make their reality and expectations different from the
Determinism and Libertarianism For many years, people have discussed how we choose what to do and what is the reason for choosing what to do. According to determinism, our actions are out of control. Determinism claims that whatever we do is determined by previous events; therefore, we should not be countable for whatever we do. Libertarianism, on the other hand, rejects the determinism and claims that everything we do is voluntary and we are free to make decisions. Unlike a determinist, a libertarian would argue that whatever we do could be different if we desired to choose differently and if it were physically possible to choose differently.
Abhidharma and Madhyamaka use different conceptions of the Buddhist notion of two realities and truths. This notion posits an ultimate version of reality and truth, the realization of which leads to liberation from suffering. Abhidharma and Madhyamaka both accept this theory, but they approach it in different ways. This paper will outline approaches both schools take to interpret this notion. Following this, I will consider an Abhidharma objection to the approach of Madhyamaka and a response to that objection from Madhyamaka.
‘’Disequilibrium refers to the inability to fit new information into our schemas. When you come across information or experiences that do not fit into your current knowledge
It embodies the insight that there is a serious muddle at the centre of the whole of Descartes theory of knowledge. He says that we do not hold a clear idea of the mind to make out much. ‘He thinks that although we have knowledge through the idea of body, we know the mind “only through consciousness, and because of this, our knowledge of it is imperfect” (3–2.7, OCM 1:451; LO 237). Knowledge through ideas is superior because it involves direct access to the “blueprints” for creation in the divine understanding, whereas in consciousness we are employing our own weak cognitive resources that
3.1) Theories of Behaviour Management Behaviour management is a tool, a system, generates learning environment to encourage positive behaviour and minimise the opportunity for negative conduct to occur. It is like modifying and change learner's action in a positive manner where the primary focus lies on maintaining order. Many theorists presented their views in their research work on the understanding of the nature of the behaviour BILL ROGER is an education consultant and author present his work on behaviour management, discipline, effective teaching, and stress management etc. and also lectures widely covers the topic to both the learner and the teacher for the challenges facing in leadership in educational premises. Bill Roger recommended
We then start to see the world “as it is”, and not as we expect it to be, or want it to be, or what we fear it might be! It consists of starting to focus our attention on our breath, as it flows in and out of the body. We are then able to observe our thoughts as they arise in our mind, and realise that these thoughts come and go on their own, like the wandering clouds in
In the state of thoughtlessness, Heidegger suggests “we do not give up our capacity to think” but instead “let it lie fallow.” In stating such, he suggests not that man is incapable of thought, but rather, the direct
There are not permitted a place in calculative ‘herd’, which is how most people seem to find their meaning, therefore they must find their meaning elsewhere and are forced to mediate lest they lose their minds... The only way meditative thought could be entirely eradicated is if mankind as a species ceases entirely to cast some individuals out of the social collective.”