Questioner: Before I came into the spiritual path, my idea of thoughts, feelings and sensations, was that they all appeared in my mind…
Question: Does ‘awareness’ or ‘consciousness’ have a source, eg. is the actual brain organ the source of all manifestations and sensations? Or is consciousness primary and the ground of existence?
Tom: I don’t know the answer to that question. I only know about ending suffering. When suffering ends, one could say that all there is is consciousness, as this is the undivided experience, but this is only an experiential truth, not a scientific one, and so your actual question remains unanswered.
I wrote an article on this topic while back, feel free to take a look: Is everything really consciousness?
Jiddu Krishnamurti used words in a very specific and often unusual way. He, generally speaking, uses the word ‘attention’ to signify awareness without the presence of the ego or chooser, and therefore without resistance or direction. Below is an example, taken from The Book of Life, June 12th:
What do we mean by attention? Is there attention when I am forcing my mind to attend? When I say to myself, “I must pay attention, I must control my mind and push aside all other thoughts,” would you call that attention? Surely that is not attention.
What happens when the mind forces itself to pay attention? It creates a resistance to prevent other thoughts from seeping in; it is concerned with resistance, with pushing away; therefore it is incapable of attention. That is true, is it not?
To understand something totally you must give your complete attention to it. But you will soon find out how extraordinarily difficult that is, because your mind is used to being distracted, so you say, “By Jove, it is good to pay attention, but how am I to do it?” That is, you are back again with the desire to get something, so you will never pay complete attention. … When you see a tree or a bird, for example, to pay complete attention is not to say, ”That is an oak,” or, “That is a parrot,” and walk by.
In giving it a name you have already ceased to pay attention… Whereas, if you are wholly aware, totally attentive when you look at something, then you will find that a complete transformation takes place, and that total attention is the good.
There is no other, and you cannot get total attention by practice. With practice you get concentration, that is, you build up walls of resistance, and within those walls of resistance is the concentrator, but that is not attention, it is exclusion.
Also, see here: If you listen completely there is no listener
Rest for a while.
Allow your heart and feelings to lead you:
Sink into your heart,
And be still.
Let that Silence overpower you,
Let that Presence stir and move you,
Both inwardly and outwardly,
Guiding your words, thoughts and actions,
Bringing you back to ever-present Stillness.
Know that Stillness as your Essential Being,
And be happy and well.
Let devotion, prayer and gratitude,
Naturally well up as they please,
Purifying the Heart-Mind.
Cleansing the system.
All experiences come and go,
And occur within the depths of awareness,
Which in itself in-essence remains ever-unchanged and unharmed,
Like the screen and the movie projected onto it.
Grounded in the firm knowledge of awareness,
There is no need to hold anything back.
These are some fundamentals of the path.
Continuing the series of Krishnamurti posts this week, the following is written by Jiddu Krishnamurti, taken from BULLETIN 4, 1969:
The physical organism has its own intelligence, which is made dull through habits of pleasure. These habits destroy the sensitivity of the organism, and this lack of sensitivity makes the mind dull.
Such a mind may be alert in a narrow and limited direction and yet be insensitive. The depth of such a mind is measurable and is caught by images and illusions. Its very superficiality is its only brightness.
A light and intelligent organism is necessary for meditation. The interrelationship between the meditative mind and its organism is a constant adjustment in sensitivity; for meditation needs freedom.
Freedom is its own discipline. In freedom alone can there be attention. To be aware of inattention is to be attentive.
Complete attention is love. It alone can see, and the seeing is the doing.
Not that which comes and goes,
But that which knows both comings and goings;
Not that which is confused or clear,
But that which sees both confusion and clarity;
Not that which is happy or depressed,
But that which knows both happiness and depression;
Not that which swells with pride, or is deflated by humiliation,
But that which sees both pride and humiliation, and their effects;
Not that which is damaged by disease or benefited by medicine,
But that which knows both disease and health;
Not that which has desires and fears,
But that which sees both attraction and aversion;
Not that which judges or is open-minded,
But that which knows judgement and open-mindedness.
Not that which thinks or acts,
But that to which both thoughts and actions appear;
Not the ear, tongue, skin, eyes or nose,
But that to which smell, taste, sensation, vision and sound appear;
That which, in our experience,
is always present,
and unblemished by experiences;
looks with constancy,
always seeing things as they are;
cannot be lost or removed,
is effortlessly present,
and is the innermost essence of your experience;
Know yourself to be that.