Category Archives: KHTK Mindfulness

The Energy of Awareness

Alertness

Reference: Mindfulness Approach

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Being a disturbance, the awareness that fills the emptiness is full of ACTIVITY. This activity is expressed as continual oscillations between two states—perception and consciousness. We may refer to this continual activity as the energy of awareness. This may translate as ALERTNESS.

These oscillations repeat themselves interminably. Each repetition is a CYCLE. The rate of repetition is referred to as the FREQUENCY of oscillations.

It is postulated that, like the field, awareness also consists of “constant energy per cycle”. So the alertness to frequency ratio is constant based on similarity of awareness to the field.

At this moment we lack the methods to measure either the alertness or the frequency of awareness numerically; but it is easy to verify that under situations that require increased alertness, one would be consulting one’s perceptions at a faster rate to obtain higher consciousness of the situation.

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Emptiness & Awareness

Namibia_025

Reference: Mindfulness Approach

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The physical field that fills the Emptiness as a disturbance, is aware of itself. Whereas the electromagnetic field is the physical aspect of the disturbance, awareness is the metaphysical aspect of the same disturbance. Thus, we have a division of reality into physical and metaphysical characteristics.

The concept of field is well explored with scientific precision in physics (please see Disturbance Theory). We may now explore the concept of awareness with equal precision in metaphysics.

The physical field is continually oscillating between electrical and magnetic characteristics to separate itself as a disturbance from emptiness. The awareness must also oscillate continually for the same reason. It is postulated that awareness oscillates between perception and consciousness.

Similar to the physical field, oscillations also give SUBSTANCE to awareness.

Perception starts out in the form of physical senses, but as it gets absorbed and assimilated in a mental matrix it produces a metaphysical consciousness. The consciousness then influences what the mind perceives. This interchange between perception and consciousness becomes obvious in the natural tendency in people to seek out what agrees with them.

Awareness also has inertia in the sense that a specific awareness tries to maintain itself. The characteristic inertia of awareness is determined by the frequency of oscillations.

The substance of awareness has the property of INERTIA.

As the frequency increases, the oscillations become denser, and the cycles of oscillation shrink. The increased “density” of oscillations shows up as increased inertia. The increase in inertia tends to “pin down” the awareness more in the sense of making it more “solid”.

Increase in inertia helps specific awareness maintain its status quo.

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The Universal Viewpoint

trimurthis

Reference: Mindfulness Approach

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On a scale, all values are measured from the reference point of zero. This works because zero has no value. The reference point of zero does not add anything to the value being measured.

Similarly, in this universe, all phenomena can be viewed objectively from the reference point of Emptiness. This works because Emptiness itself is absence of all phenomena. The reference point of Emptiness does not add anything to the phenomenon being viewed.

When one is looking from the viewpoint of emptiness one is fully aware of everything that fills the emptiness. That means one can see the proper ratios between things. In other words one rationally comprehends what is there and the relationships among those things.

We may say that Emptiness provides a Universal Viewpoint that is totally objective.

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Emptiness

heart-sutra

Reference: Mindfulness Approach and Disturbance Theory

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The Heart Sutra in Buddhism defines the mark of EMPTINESS as no Birth no Death, no Being no Non-being, no Defilement no Purity, no Increasing no Decreasing.  In other words, in emptiness there is complete absence of any phenomena.

The viewpoint of emptiness is without any filters. There are no preconceived notions, no fixed ideas, no bias, etc. The viewpoint of emptiness is totally fresh. It is completely clean.

From a scientific viewpoint, this is the ultimate reference point from which all phenomena is perceived objectively. This is like the zero of a scale from which all values on that scale are measured.

In the absence of a reference point everything devolves into confusion. So usually one assumes a reference point just to avoid the immediate confusion, even when it does not resolve everything.

The Semitic GOD and Scientology STATIC are such reference points. They may resolve the confusion about the physical reality, but they cannot resolve their own spiritual reality without another reference point.

The ultimate reference point need not have the problem of resolving itself. Emptiness is the ultimate reference point which can resolve any phenomenon by giving it an objective meaning.  Emptiness itself is not a phenomenon, just like zero is not a value.

EMPTINESS is the ultimate reference point from which all phenomena can be resolved completely.

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The other fundamental concept from the Heart Sutra of Buddhism is MUTUAL DEPENDENCY. Everything in this universe is dependent on everything else. From a scientific viewpoint this would mean that everything in this universe is interconnected as if this universe is a matrix of infinite dimensions.

In other words, each thing whether physical, metaphysical, mental, spiritual, etc., that makes up the universe, is in intimate association with everything else. Therefore, the universe is a single dynamic entity.

The UNIVERSE is continuous, harmonious and consistent by its intrinsic nature.

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Obsolete: Calming of the Chaotic Mind

See: Calming of the Chaotic Mind

chaotic-mind

Reference: Mindfulness Approach

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It becomes evident from the exercise in Chapter 7, Free Association in Mindfulness, that some memories take much longer to come up. This happens when the memory is part of an area of the mind that contains chaos. The chaos exists because the mind is unable to assimilate certain experiences in that area. Those experiences did not get assimilated because they contained pain, loss and deep confusion when received.

The chaotic condition in the mind exists due to unassimilated experiences.

To some degree this chaotic condition is being stimulated by “reminders” in the environment. Attending meditation classes or going on vacations serves to calm the mind because the disturbing environment is put in abeyance. But that is a temporary fix only. When a person returns to his usual environment these experiences get activated again. Permanent solution to the chaotic condition requires accessing the unassimilated experiences and assimilating them into rest of the mind.

The calming of the mind requires accessing and assimilating such experiences.

This is what Freud and Hubbard were trying to do. Psychoanalysis tries to guess at the content of unassimilated experiences by analyzing coded manifestations. Dianetics tries to bring up that content by repeating phrases that are thought to be part of it. Mesmer got that content somehow when he accidently affected cures. The methods of Psychoanalysis and Dianetics also work sometimes, but then the mind shuts itself off still harder. That has been the key problem.

It has always been very difficult to access the unassimilated experiences directly.

The unassimilated experiences may be accessed under hypnotism. But the person cannot be made aware of them in that condition. To assimilate those experiences the person must access them with full consciousness. Under hypnotism, anything said to the person just adds to the unassimilated data. Thus hypnotism is not only unworkable but it is also a liability.

Hypnotism is not only unworkable but it is also a liability for the mind.

The unassimilated experiences get buried because they contain pain, loss and deep confusion. They bury themselves under the anomalies (discontinuities, disharmonies and inconsistencies), which may be described as follows.

  • Discontinuity is something that simply does not make sense. For example, Joe has a good friend named Bill. Suddenly Bill starts to distance himself. This is incomprehensible to Joe.
  • Disharmony is visible in conflicts. For example, Joe and Mary have a relationship that is full of conflicts and making both of them miserable.
  • Inconsistency exists between two observations that simply don’t go together. For example, Bill claims to be a successful businessman, but he is often filing for bankruptcies.

Such anomalies are still very uncomfortable. They bury themselves under justifications. And so comes about “running after distractions” and mental conditioning.

The unassimilated experiences get buried under anomalies, which then get buried under mental conditioning.

Evidently, introverting the attention forcefully, or by trickery, only makes the situation worse by stirring up the mind. We must let the mind unwind itself naturally.

As the person sits down and looks at the mind he becomes aware of the things he has been avoiding, resisting, denying and suppressing, and this is keeping his mental conditioning in place.

The discipline of mindfulness requires that one does not avoid, resist, deny or suppress the activity of the mind, but looks at things as they are. As the person applies this discipline, free associations take place. He starts to become aware of the conditioning and the anomalies he has been justifying. As he focuses on the anomalies with free association, they start to resolve one by one.

It is only at this point that the unassimilated experiences start to show up and get assimilated in the refined and complex matrix of the mind.

It is only under the discipline of mindfulness that free association occurs to resolve mental conditioning, anomalies and unassimilated experiences on a gradient.

The first step is to become aware of the mental conditioning. Our thinking, in large part, is conditioned by our childhood environment and the schooling we receive. Our social behavior, in general, is conditioned by the society we live in. Conditioning takes place when proper assimilation is prevented in the mind.

This gradient approach to assimilation starts from observing the mental conditioning. This can be done by most people themselves. The following exercise gets this process started.

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EXERCISE

PURPOSE: To address social conditioning with free association.

PREREQUISITE: The exercise at “Free Association in Mindfulness”.

STEPS:

  1. This exercise requires two people. Invite another student of mindfulness to do this exercise with you.

  2. Place two chairs facing each other about five feet apart. This distance may be decreased in subsequent sessions depending on the comfort level. The minimum knee to knee distance should be one inch.

  3. Sit and look at each other and say and do nothing for at least 20 minutes. Just BE there and not do anything else but BE there

  4. As you observe each other, maintain free association under the discipline of mindfulness.

  5. Observe the social conditioning that shows up and observe each element of it, such as,

    • Need to make conversation

    • Need to be interesting

    • Desire to speak

    • Feeling of embarrassment

    • Feeling of discomfort

    • Reactions like fidgeting, giggling, twitches, blinks, facial expressions, etc.

    • Need to suppress the feelings and reactions

    • Sleepiness

  1. Focus on the elements of social conditioning in the order they appear.

  2. Continue this focus with free association until an element is no longer bothering you.

  3. If anomalies shows up address them as above in the order they appear.

  4. Focus is important. Your eyes may be open, half-open or closed.

  5. If you feel sleepy do not interfere; let the free association continue through sleep.

  6. You will complete this exercise when you can comfortably sit in front of another person fully alert with no more reaction and suppression, for straight 20 minutes.

  7. You should be able to do this at the closest distant allowed on this exercise. This may take several sessions of doing this exercise at different distances.

  8. The hardest part of this exercise is to overcome the conditioning that makes one suppress feelings and reactions. One must overcome this conditiong and recover the freedom to hide, or not hide, one’s natural feelings depending on the situation.

Further exercises to address mental conditioning shall be published in subsequent chapters.

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