Category Archives: KHTK

Knowing How to Know

Granting of Beingness & Space

In my opinion, Granting of Beingness would be letting something (or somebody) be what it is, and making no efforts to alter it by adding or subtracting to it.

You are not giving it life. It is what it is.

You are not creating energy. What is there is already there.

You are simply becoming aware of it.

By granting beingness you are not changing anything out there. You are simply becoming less judgmental.

Self is merely a label for a combination of locations, movements, particles and considerations. Such label may be applied to other combinations of locations, movements, particles and considerations.

Looking at something as ‘self’ is one step away from seeing what is really there. It is being judgmental to some degree.

There is simply this process of looking and becoming aware of what is there. ‘Who is looking’ is an idea and ‘what is being looked at’ is also an idea. One may use the label ‘orientation point’ for who is looking. and ‘symbol’ for what is being looked at. These things may be considered points or locations in the “space” of awareness. As far as locations go, they are all relative to one another.

Just like there are locations in space, ‘Orientation point’ and ‘symbol’ are points within awareness. There is no absolute point outside of awareness. Locations, or points, orient themselves to one another in a mutual fashion and become aware of each other.

And therefore,

  1. Space is simply there. It is also awareness. So awareness is simply there.

  2. Awareness may focus, or concentrate, itself at any point within itself, and call that an ‘orientation point’.

  3. Awareness may also focus, or concentrate, itself on another point within itself, and call that a ‘symbol’.

  4. Awareness may then differentiate between these two points, and call that a measure or ‘dimension’.

  5. Awareness, or space, shall then consist of points (locations) and measurable properties (dimensions). This may be represented mathematically by scales.

  6. But the awareness, or space, is already there. It is not created. It simply focuses and concentrates upon itself in various ways.

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Gödel and Determinism

Reference: Is there an absolute Will?

Isene provides the following logic in his article:

  1. For a system to be deterministic, its underlying rules must be consistent.
  2. For a system to be deterministic, its underlying rules must be complete.
  3. No system of rules can be both complete and consistent per Godels Incompleteness Theorems.
  4. Thus, no system can be deterministic.

This is how I see it.

Godel’s incompleteness theorem applies only to axiomatic systems capable of doing arithmetic. I do not know if Godel’s argument can be extended to as complex a system as the universe.

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Definitions:

de•ter•min•ism (noun)
1. the doctrine that all facts and events exemplify natural laws.
2. the doctrine that all events, including human choices and decisions, have sufficient causes.

axiomatic system
In mathematics, an axiomatic system is any set of axioms from which some or all axioms can be used in conjunction to logically derive theorems.

complete
A set of axioms is complete if, for any statement in the axioms’ language, either that statement or its negation is provable from the axioms.

consistent
A set of axioms is (simply) consistent if there is no statement such that both the statement and its negation are provable from the axioms.

e·nu·mer·ate verb (used with object)
1. to mention separately as if in counting; name one by one; specify, as in a list: Let me enumerate the many flaws in your hypothesis.
2. to ascertain the number of; count.

effectively generated
A formal theory is said to be effectively generated if there is a computer program that, in principle, could enumerate all the axioms of the theory without listing any statements that are not axioms. This is equivalent to the existence of a program that enumerates all the theorems of the theory without enumerating any statements that are not theorems.

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Gödel’s first incompleteness theorem states that:

Any effectively generated theory capable of expressing elementary arithmetic cannot be both consistent and complete. In particular, for any consistent, effectively generated formal theory that proves certain basic arithmetic truths, there is an arithmetical statement that is true, but not provable in the theory…

Gödel’s theorem shows that, in theories that include a small portion of number theory, a complete and consistent finite list of axioms can never be created, nor even an infinite list that can be enumerated by a computer program. Each time a new statement is added as an axiom, there are other true statements that still cannot be proved, even with the new axiom. If an axiom is ever added that makes the system complete, it does so at the cost of making the system inconsistent.

There are complete and consistent lists of axioms for arithmetic that cannot be enumerated by a computer program. For example, one might take all true statements about the natural numbers to be axioms (and no false statements), which gives the theory known as “true arithmetic”. The difficulty is that there is no mechanical way to decide, given a statement about the natural numbers, whether it is an axiom of this theory, and thus there is no effective way to verify a formal proof in this theory.

This may mean that if this universe (with both its physical and spiritual aspects) can be expressed through a consistent set of principles, then there is a truth about this universe that cannot be demonstrated using those set of principles. That truth may look at this universe (as a whole) exactly for what it is. Such a truth may not be derivable from the set of principles that supposedly describe the universe.

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Gödel’s second incompleteness theorem states that:

For any formal effectively generated theory T including basic arithmetical truths and also certain truths about formal provability, if T includes a statement of its own consistency then T is inconsistent.

The second incompleteness theorem does not rule out consistency proofs altogether, only consistency proofs that could be formalized in the theory that is proved consistent. The second incompleteness theorem is similar to the Liar’s paradox, “This sentence is false,” which contains an inherent contradiction about its truth value.

This may mean that this universe cannot contain the ultimate truth about itself. The ultimate truth is unknowable from the reference point of this universe.

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If we go by the definition of determinism that all facts and events exemplify natural laws, we cannot say for certain if that is true or not. In other words, not everything may be predictable ahead of its occurrence.

Manifestations may be related to each other in strict logical sequence meaning that any manifestation may be shown to follow from another manifestation. However, it may be impossible to determine how a manifestation may come to be on its own. This is another version of saying, “Absolutes are unattainable.”

So a system may be deterministic only in a relative sense. It can neither be absolutely deterministic, nor can it be absolutely non-deterministic. 

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Absolutism and Philosophy

The Absolute Truth is that there is nothing absolute in the world, that everything is relative, conditioned and impermanent, and that there is no unchanging, everlasting, absolute substance like Self, Soul, or Ātman within or without. – Buddha.

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Absolutism:  any theory holding that values, principles, etc., are absolute and not relative, dependent, or changeable.

Philosophy:  the rational investigation of the truths and principles of being, knowledge, or conduct.

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My understanding is that

  1. Absolutes are unattainable. This means that nothing can be defined with absolute certainty. Any certainty that one holds is subject to re-examination in the face of inconsistency.

  2. Philosophy is an investigation of what is really there. It makes progress by thoroughly examining inconsistencies to the point of eliminating them.

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Nothing that exists is so sacrosanct that it is beyond re-examination.

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This stance may seem to be inconsistent with the principle of Confusion and Stable data promoted by L. Ron Hubbard, but it is not really so. According to Hubbard’s principle, mental confusions are held at bay by beliefs, and if those beliefs are destabilized then a person may be overwhelmed with confusion. This is apparently true.

However, it is always possible to replace a belief with a more consistent belief. But this may be regarded as addressing a conditioning with another conditioning. This seems to take place in the subject of Scientology.

An optimum course would be to remove the confusion altogether so a belief is no longer required. This seems to be the approach in Buddhism.

[NOTE: The above essay was inspired by an exchange with Geir Isene here: Comment-3712. The problem with Geir’s article ON WILL is its absolutist tendency to look at will and other things.]

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References:

Is there an absolute Will?

Considerations and Free Will

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Is there an absolute Will?

My friend Geir Isene has written this article ‘On Will.’

According to this article the idea of will essentially depends on the idea of choice. But what is not clear is who or what is this thing called ‘I’, which makes the choice. The whole logic of this article depends on the underlying assumption that there is a spiritual element called ‘I’, which is absolute, permanent and independent in itself.

That is an assumption, which I do not see challenged in the western philosophy. But I do see it challenged in the Eastern philosophy. If there is no absolute, permanent and independent ‘I’ then there is no absolute, permanent and independent power to make choice; and there is no absolute, permanent and independent will – even potentially.

According to Buddhist philosophy, what we call a ‘being’ or an ‘individual’, or ‘I’ is only a convenient name or a label given to the combination of ever-changing physical and mental forces or energies. They are all impermanent, all constantly changing. They are not the same for two consecutive moments. Here A is not equal to A. They are in a flux of momentary arising and disappearing.

One thing disappears, conditioning the appearance of the next in a series of cause and effect. There is no unchanging substance in them. There is nothing behind them that can be called a permanent Self, individuality, or anything that can in reality be called ‘I’. But when these physical and mental aggregates which are interdependent are working together in combination as a physio-psychological machine, we get the idea of ‘I’. But this is only a false idea of self. There is no other ‘being’ or ‘I’, standing behind these aggregates.

There is no unmoving mover behind the movement. It is only movement. It is not correct to say that life is moving, but life is movement itself. Life and movement are not two different things. In other words, there is no thinker behind the thought. Thought itself is the thinker. If you move the thought, there is no thinker to be found. Here we cannot fail to notice how this Buddhist view is diametrically opposed to the Cartesian cogito ergo sum: ‘I think, therefore I am.’

Everything in the physical universe is relative to each other. According to Buddhism, this is the case with everything in the spiritual universe as well. There is nothing absolute… not even the soul.

The Absolute Truth is that there is nothing absolute in the world, that everything is relative, conditioned and impermanent, and that there is no unchanging, everlasting, absolute substance like Self, Soul, or Ātman within or without. – Buddha

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The Context of KHTK

Reference: What is KHTK?

KHTK is practiced within the context of The Fourth Noble Truth – The Path as taught by Buddha. The eight categories of this path are outlined below. Please note that this is eastern psychology and not a religion.

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(A) Wisdom

1.  Right Understanding (seeing a thing in its true nature, without name and label)

(a) The nature of life is Dukkha

(b) The origin of Dukkha is ‘thirst’

(c) Nirvana is the cessation of Dukkha.

(d) The path to Nirvana is eight fold.

2.  Right Thought (extended to all beings)

(a) Thoughts of selfless renunciation or detachment

(b) Thoughts of love

(c) Thoughts of non-violence

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(B) Ethical Conduct

3.  Right Speech

(a) Abstain from telling lies

(b) Abstain from backbiting and slander and talk that may bring about hatred, enmity, disunity, and disharmony among individuals or groups of people.

(c) Abstain from harsh, rude, impolite, malicious and abusive language.

(d) Abstain from idle, useless and foolish babble and gossip.

(e) Do not speak carelessly: speech should be at the right time and place.

(f) If one cannot say something useful, one should keep ‘noble silence’.

4.  Right Action

(a) Abstain from destroying life, from stealing, from dishonest dealings, and from illegitimate sexual intercourse.

(b) Always aim at promoting moral, honorable and peaceful product.

(c) Help others to lead a peaceful and honorable life in the right way.

5.  Right Livelihood

(a) Abstain from making living through a profession that brings harm to others, such as

  • Trading in arms and lethal weapons,
  • Intoxicating drinks,
  • Poisons,
  • Killing animals,
  • Cheating, etc.

(b) Live by a profession which is honorable, blameless and innocent of harm to others.

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(C) Mental Discipline

6.  Right Effort (energetic will)

(a) To prevent evil and unwholesome states of mind from arising

(b) To get rid of such evil and unwholesome states that have already arisen within a man

(c) To produce, to cause to arise, good and wholesome states of mind not yet arisen

(d) To develop and bring to perfection the good and wholesome states of mind already present in a man.

7.  Right Mindfulness (to be diligently aware, mindful and attentive with regard to)

(a) The activities of the body.

  • Be clearly aware of breathing
  • Whether it is deep or shallow
  • Of how it appears and disappears within the body

(b) Sensations or feelings.

  • Be clearly aware of all forms of feelings and sensations
  • Whether pleasant, unpleasant and neutral
  • Of how they appear and disappear within oneself

(c) The activities of the mind

  • Whether one’s mind is lustful or not, given to hatred or not, deluded or not, distracted or concentrated, etc.
  • All movements of mind, how they arise and disappear.

(d) Ideas, thoughts, conceptions and things

  • One should know their nature
  • How they appear and disappear
  •  How they are developed
  •  How they are suppressed, and destroyed, and so on

8.  Right Concentration

(a) First Stage

  • Passionate desires and certain unwholesome thoughts like sensuous lust, ill-will, languor, worry, restlessness, and skeptical doubt are discarded
  • Feelings of joy and happiness are maintained, along with certain mental activities.

(b) Second Stage

  • All intellectual activities are suppressed
  • Tranquility and ‘one-pointedness’ of mind is developed
  • The feelings of joy and happiness are still retained.

(c) Third Stage

  • The feeling of joy, which is an active sensation, also disappears
  • The disposition of happiness still remains
  • Mindful equanimity remains

(d) Fourth Stage

  • All sensations, even of happiness and unhappiness, of joy and sorrow, disappear
  • Only pure equanimity and awareness remains

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The practice of KHTK helps bring about ‘Right Mindfulness’, which then supports the development of overall mental discipline. The mental discipline goes hand in hand with ‘wisdom’ and ‘ethical conduct’. So, when one is working with KHTK, one is working with all the eight categories above simultaneously.

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