Monthly Archives: April 2012

Inconsistency & Looking

April 13, 2012 – 2:46 PM
REUBENS

When eyes are open, one looks at the physical objects in one’s environment. One associates sound, odors, tastes and touch with these objects.

When eyes are closed, the physical objects and their associations go away, but mental visualization of them could still linger. There could also be pictures of such objects coming from memory, and from dreams. There may be thoughts, feelings, emotions, etc., associated with these pictures.

When one looks at the physical and mental objects, one usually becomes aware of things that grab attention because either they are unusual, or there is something not quite right about them. These are inconsistencies as detailed in Knowledge and Inconsistency.

Underlying each inconsistency there is something that is out of sight. Thus, it is always the inconsistency that guides looking and pulls it along.

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LOOKING

When one looks at an area of the mind, recognition takes place of what is there. This brings to light not only the mental objects, but also the inconsistencies present.

As one follows the inconsistencies, various assumptions, beliefs and unverified considerations start to surface. Hitherto, these things were being taken for granted, but as soon as one becomes aware of them, these assumptions and beliefs get revised and aligned with the background knowledge.

These inconsistencies are mere appearances. They disappear when viewed closely. For example, when you perceive a problem in its entirety it ceases to be a problem. When you recognize some confusion in its totality, it ceases to be confusion. Such appearances persist as long as the underlying reasons and assumptions remain hidden.

When looking is practiced, the appearance of problems, confusions, difficulties, etc., peel off like the layers of an onion.

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THOUGHTS & THINKING

When there is thinking going in the mind then observe it without participating or interfering with it. If any ideas pop up, then notice them, and acknowledge their presence. Recognize inconsistencies for what they are. Don’t do anything else. Let the mind unfold itself completely.

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FEELINGS & EMOTIONS

Feelings and emotions, which arise during looking, are flows that are jammed up. Simply dive into the center of that feeling or emotion, and experience it fully. When one looks at them closely, they out pour or discharge. If ideas, thoughts or inconsistencies come up during this process, treat them as in the previous sesction.

Past experiences of overwhelm may make one cautious about diving into unpleasant feelings and emotions. But that happens only when one digs into the mind to find the cause. The mind will never bring up something that is overwhelming or harmful, as long as you do not search for causes. Simply let the mind unfold itself naturally.

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SENSATIONS & EFFORT

The senses provide us with sensation. Effort is the sensation of pull and push. Sensations also act like jammed up flows. When looked at closely, they also out pour or discharge.

Look at sensations by diving into the center of them as above. Sensations may cause some physical discomfort. If such discomfort becomes too much you may change or adjust your body position. The uncomfortable intensity may lessen and eventually disappear as you persevere with mindfulness.

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DETACHMENT

Sometimes some thoughts, feelings, sensations, etc., continue to persist despite looking, and do not go away. Maybe a bit of distance or detachment is needed to view these mental objects thoroughly. This may be accomplished in either of the following two ways.

(1) Assign a location to the mental object (persistent thought, feeling, sensation, etc.). Pick a location that seems natural for that mental object. Then view the mental object at that location.

(2) Alternatively, make copies of the mental object (especially a picture), and place them all over the place. This will make you look at it repetitively but differently each time. Do this until detachment takes place.

Once the above is accomplished, the persistent mental objects may then dissolve into the background.

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By vinaire | Posted in KHTK | Comments (7)

The Mechanics of Looking

April 6, 2012 – 9:02 PM

The practice of looking is described in The Basics of Looking. This essay expands upon some of the key aspects of Looking.

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Looking

Per Vipassana of Buddha, the definition of Looking is as follows:

Looking is observing things as they really are, not just as they seem to be.

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Looking with Eyes open

When one is looking with eyes open, one sees the physical objects. One also becomes aware of mental objects, which are evoked by the physical objects, such as, thoughts, feelings, and emotions. In looking, one does not suppress these mental objects. One observes them for what they are.

Looking includes the observation of mental objects. It does not exclude them.

For example, it is a common experience to have thoughts, labels, evaluations, opinions, etc., arise in the mind as one looks around at things in the room. 

To experience this point, go ahead and look around the room right now. Notice any thoughts that arise in the mind while looking at physical objects. For example, as one looks at a lamp, thoughts similar to the following, may arise.

  • “This is a lamp.”
  • “This is an expensive lamp.”
  • “I will never buy such an expensive lamp.”

In some meditation techniques the primary goal is to make one’s mind blank. However, this is not the goal of Looking. In the practice of Looking one does not suppress thoughts.

Looking does not attempt to clear the mind of thoughts, feelings, or emotions.

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Looking with Eyes closed

When one is looking with eyes closed, attention goes more to mental objects, and on the activity occurring among them. Observe wherever the attention takes you. Do not exclude anything.

Looking includes observation of activity among mental objects, such as, “thinking.”

As an observer, do not get involved with the activity taking place in the mind. Simply observe the activity for what it is.

Looking does not interfere with the activity of “thinking” that is going in the mind.

When one is judging one is imposing some pre-conceived standard. This colors the perception of what is really there. Do not judge. Let the mind align its considerations the way it wants to.

Looking does not cast any judgment on what is there.

Some meditation techniques practice concentration. Such concentration is not part of looking. Let the mind present whatever it wants to.

Looking observes whatever comes up. It does not demand concentration.

Past overwhelm can make one shy of looking at certain thoughts, feelings and emotions.  Such overwhelm occurs only when one digs into the mind. If one is  just there with whatever comes up, there is no overwhelm.

Looking is effortless. In looking there is no resistance toward what is there.

One looks, hoping to get resolution of something. However, expectations lead to visualizations, and that may color the perception of what is there. One then doesn’t see what is really there.

Looking does not expect any answer, result, realization, or phenomenon to occur.

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Summary

When one is not suppressing any thoughts or feelings, and is simply looking without being judgmental, then, in that moment, one is being totally honest with oneself. This is the basis of personal integrity.

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Glossary

Suppress
Origin: “to press down.” To suppress is to prevent the development, action, or expression of; restrain.

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By vinaire | Posted in Self-Improvement | Comments (25)

The Basics of Looking

April 6, 2012 – 7:12 AM

Looking is the process of perceiving what is there. It does not involve thinking.

Thinking is associating one perception with another. It is not part of looking.

Suppose you are in a coffee shop, and you see this person, who is sitting a few tables away from you. You can see his face only in profile. When the question arises, “How many ears does this person have?” your mind says, “Two.” But as you look, you see only one ear.

If you have internalized what the mind tells you, you might say, “This person has two ears.”  But if you decide to express what you actually see, your response might be, “I see only one ear, but my mind is telling me that this person has two ears.”

The first response is based on the assumption that every person has two ears. Here one is associating the thought in the mind with what one sees. This is thinking.

The second response is based on looking. The person sees only one ear. In addition, the person sees a thought, which says, “This person has two ears.” He keeps the visual perception separate from the mental perception, and perceives each for what it is. He may associate them later as needed.

Thus with our five physical sense-organs – eye, ear, nose, tongue, body – we experience the world of visible forms, sound, odors, tastes and tangible objects. And with our mind we experience the world of mental forms, such as, ideas and considerations. The activity of looking treats mind as a sense-organ.

In looking, we spot physical and mental objects, just as they are, without associating them with each other.

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Looking with Eyes closed

When we close our eyes the visible forms are eliminated, but the perceptions of sound, odors, tastes and tangible objects are still there. The perceptions of mental objects, such as, thoughts, feelings, pictures from the past, etc., become more prominent.

Suppose a memory comes up when you were in school, and you used to be terrified at the sight of a bully. You may get a series of pictures of the school and the person, who bullied you. You may become aware of several incidents of being bullied, the time of the year when those incidents occurred, and a feeling of dread. Thoughts may arise, such as, how the fear of the bully affected your school grades.

Here, “looking” becomes a bit tricky. It becomes difficult to separate the sound, odors, tastes, etc., of the outside world from sound, odors, tastes, etc. in the pictures arising in the mind. Also, you become aware of the chattering, or “thinking,” going in the mind.

The trick is to look at the mental objects, and the activity going among them, without participating, or interfering, in any way.

This may be difficult at first, but, gradually, there is a separation from the mind. One starts to observe not only the various mental objects, but also the activity among them much more clearly.

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Looking and Vipassana

“Looking,” as described above, was called “vipassana” by Buddha. In the language of India, in the time of the Buddha, passana meant seeing with open eyes, in the ordinary way; but vipassana is observing things as they really are, not just as they seem to be. Vipassana meditation was simply the practice of looking.  

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Glossary

Looking
In looking, we spot physical and mental objects, just as they are, without associating them with each other.

Physical objects
The physical objects result from the assimilation of coming perceptual elements from the senses of sight, hearing, smell, taste, and touch.

Mental objects
The mental objects are memories, thoughts, and feelings triggered by incoming perceptual elements.

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By vinaire | Posted in Self-Improvement | Comments (1)

Introduction to KHTK (old-1)

April 3, 2012 – 10:49 AM

October 2, 2013: This essay has been superseded by: What is KHTK?

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This is a set of essays that have come to be known by the acronym KHTK (from the phrase “Knowing How To Know”). This is the first of the KHTK essays.

KHTK operates on the same principles as those of Vipassana meditation. The principles of Vipassana meditation were first introduced in the discourses of Buddha 2600 years ago. The entire focus of Vipassana is on Looking. Looking is the use of sense organs (eye, ear, nose, tongue, body and mind) to observe and experience what is there.

Vipassana helps people to take control of their lives and channel them towards their own good and the good of others. KHTK re-introduces these principles of Looking in a form that is more suitable for modern audience.

Here is a success story from the use of these principles.

Doing Time Doing Vipassana

This knowledge is free. It is for the use of all.

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KHTK principles

One wants answers to alleviate one’s suffering. There is simply too much going on. One is confused about day to day situations. Anxiety and fear set in. One is constantly searching one’s mind for answers without much success. This is the very condition that Buddha addressed 2600 years ago.

When there is an immediate response in the mind to looking, there is satisfaction and one moves on. But, when there is no response, anxiety may take over, and one may find it difficult to move on. The immediate reaction is to start searching the mind for an explanation. This degenerates into a never-ending “figure-figure.”

A better thing to do is to stop this “figure-figure,” and just keep some attention in the area of interest while going about one’s daily routine. As one waits patiently without searching, digging, expecting, figuring, etc., the mental fog, ultimately lifts and brings to view long suppressed material followed by realizations. Sometimes things may take days to sort themselves out before the realization appears.

The relief comes from looking patiently and not from searching the mind anxiously and trying to be in control. Actually, hectic digging into the mind for explanations has occasionally driven people toward madness.

It is looking, and not “figure-figure,” that leads one to answers.

It is completely safe to look at any area of the mind for as long as necessary, provided one does not start digging into the mind for explanations.

Here are some observations about the process of looking at mind naturally without trying to control it.

(1) When a person looks at an area of the mind, the mind starts to un-stack, or unwind, itself. As the top layer comes fully into awareness it dissolves, giving way to the next layer. And so it continues.

(2) These layers are connected by significance in a certain order. A person is much less likely to be overwhelmed if these layers are brought into awareness and dissolved in the order they are presented by the mind.

(3) This natural process of un-stacking, or unwinding, is interrupted when one anxiously starts to ask questions and search for explanations.

(4) One exposes oneself to overwhelm only when one interferes with the natural order in which the mind wants to un-stack, or unwind, itself.

A person who is routinely digging into his mind searching for explanations is definitely exposing himself, or herself,  to harm. One will do oneself a big favor by learning to look and letting the mind unwind itself.

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Some definitions

Looking is the use of sense organs (eye, ear, nose, tongue, body and mind) to observe and experience what is there.

Observation is the activity of receiving knowledge of the outside world through the senses.

Experience is observation of some thing or some event gained through close involvement in, or personal exposure to, that thing or event.

Please note that the mind is defined here as a sense organ and not as a computing machine.

When one focuses on looking and lets the data come in, the realizations are instantaneous.

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From What Buddha Taught:

“A word about what is meant by the term ‘Mind’ (manas) in Buddhist philosophy may be useful here. It should clearly be understood that mind is not spirit as opposed to matter. It should always be remembered that Buddhism does not recognize a spirit opposed to matter, as is accepted by most other systems of philosophies and religions. Mind is only a faculty or organ (indriya) like the eye or the ear. It can be controlled and developed like any other faculty, and the Buddha speaks quite often of the value of controlling and disciplining these six faculties. The difference between the eye and the mind as faculties is that the former senses the world of colours and visible forms, while the latter senses the world of ideas and thoughts and mental objects. We experience different fields of the world with different senses. We cannot hear colours, but we can see them. Nor can we see sounds, but we can hear them. Thus with our five physical sense-organs – eye, ear, nose, tongue, body-we experience only the world of visible forms, sound, odours, tastes and tangible objects. But these represent only a part of the world, not the whole. What of ideas and thoughts? They are also a part of the world. But they cannot be sensed, they cannot be conceived by the faculty of the eye, ear, nose, tongue or body. Yet they can be conceived by another faculty, which is mind. Now ideas and thoughts are not independent of the world experienced by these five physical sense faculties. In fact they depend on, and are conditioned by, physical experiences. Hence a person born blind cannot have ideas of colour, except through the analogy of sounds or some other things experienced through his other faculties. Ideas and thoughts which form a part of the world are thus produced and conditioned by physical experiences and are conceived by the mind. Hence mind (manas) is considered a sense faculty or organ (indriya), like the eye or the ear.”

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By vinaire | Posted in KHTK | Tagged , | Comments (10)