Category Archives: KHTK

Knowing How to Know

Inconsistency & Looking

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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Introduction to KHTK (old-1)

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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Successes from KHTK

I have started to hear about wonderful successes from the application of KHTK. These successes have come from applying the KHTK principles to oneself, and also from guiding others to apply these principles.

These principles sum up to spotting inconsistencies, looking at an inconsistency non-judgmentally without resistance, and continue looking in and around that area until no inconsistency remains.

The KHTK principles may be applied in simple discussions, and in normal conversations. This makes the discussion more meaningful, and a conversation more lively, bringing great relief at times. Please see Helping Somebody in Need.

The inconsistencies may be outlined as follows. See INCONSISTENCY

  1. Perception …..(Engram)
  2. Experience …..(Unwanted feelings & emotions)
  3. Information …..(Indoctrination)
  4. Hypothesis …..(Beliefs)
  5. Theory ……….(Doctrines)
  6. Principles …….(Fixed ideas)
  7. Axioms ……….(Fixed viewpoints)
  8. Self …………..(Fixed identity)

Engrams are inconsistencies at the beginning of the sequence above. These are very raw perceptions, which are not assimilated fully. Engrams come about because of too fast inflow of perceptions that cannot be properly assimilated. This happens when one encounters an impact, or an unexpected surprise, that is overwhelming. Accidents and other traumatic incidents might leave such impressions.

The activation of a memory with engramic content may cause severe anxiety, such as, PTSD. The person may not be able to look at such an area of psychological trauma because just the idea of looking at it may cause anxiety. However, when mind is allowed to unwind naturally one may gradually overcome such traumas without difficulty. See Unstacking.

There does not seem to be that many engrams in an average person. But, just a single engram may make life unbearable. When the mind presents an engram it must be experienced gradually, non-judgmentally, and without putting up any resistance. This may relieve associated unwanted feelings and emotions too. See Exercises in Looking Set I and Exercises in Looking Set II. Start with an exercise that is least difficult to do.

As we go down the above sequence, the inconsistencies seem to become more and more assimilated into the personality of a person. They become more difficult to spot. However, there are always indicators, such as, feeling of discomfort, that may lead one to these inconsistencies. See Approach to Looking #1 and Approach to Looking #2.

When we start to approach the bottom of this sequence, the attention seem to move toward inconsistencies in the wider sphere of culture, history, philosophy, etc. Here one starts to get interested in a broad spectrum of subjects, and starts to address inconsistencies on large scale.

When we reach the very bottom of this sequence, the inconsistencies in the physical universe start to become more appealing. One starts to wonder how much this universe is molding our psyche and, thus, influencing our very perception. Here we come a full circle, Here is the realm of science. Science puts forth a wonderful method to address fundamental inconsistencies. See The Scientific Method & Humanities.

In KHTK we go back to this scientific approach, applying it at both physical and mental levels. It is presented as looking non-judgmentally without resistance. The scientific approach in this form was first announced by Buddha 2600 years ago. It is a dynamic approach of identifying and addressing inconsistencies as they occur in life or, as they are presented by the mind.

The key to this approach is not assuming anything, but looking with mindfulness whatever the attention takes us to at any moment. This allows one to resolve the inconsistencies in the sequence they are stacked up in the mind.

So far, this approach seems to be working beautifully. KHTK is available freely on this blog. It can be learned easily and applied by anybody with great benefit.

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Inconsistencies and Knowledge

Knowledge, such as, that from Buddha or Christ is neither pure nor impure, for nothing in knowledge is absolute. Consistencies in knowledge form the broad background. It is inconsistencies that stand out to be resolved.

A person must start from scratch and not take anything for granted. He need not dwell on consistencies. Consistencies are just there in the background. Real learning comes from spotting and resolving inconsistencies.

The most fundamental right is the right to think for oneself and to resolve inconsistencies as one comes across them.

As inconsistencies get resolved they merge into the background of consistencies. Thus, whatever one knows should always be subject to modification.

When confronted with an inconsistency one may form educated conjectures and try to falsify them. This is also called the scientific method. Please see The Scientific Method & Humanities.

The focus should be on resolving inconsistencies rather than on asserting one’s truth or rightness .

Focus should be on knowledge rather than on self, or on attaining some enlightened state.

The self is there just like anything else to be looked at, as and when inconsistencies arise. The inconsistencies may arise in the physical universe, or in the mental universe.

It is knowledge that will set one free.

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More on Unknowable

“Unknowable” has been a controversial concept, and I have been roundly criticized for presenting it. Here is another attempt to explain the concept underlying “unknowable.”

(1) We use this universe as our reference point to perceive, evaluate and understand things.

(2) But we cannot understand the universe fully by using universe as our reference point.

(3) To understand this universe fully we must use a reference point that is beyond this universe.

(4) That point beyond the universe cannot be known from a viewpoint derived from this universe..

(5) Actually, from the reference point of this universe, anything beyond this universe cannot be known.

(6) “Unknowable,” therefore, means simply That, which cannot be known from a viewpoint derived from this universe.

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Note added December 24, 2022:
Are we assuming the universe to be made up of knowable only?

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