English Translation of my Hindi Post :
"विचार का पर्यवसान विवेक में"
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Consciousness: Thought and Awareness.
Thought about anything in any form as such is the very distance from the object that is thought about. Thought separates the object from the subject. Thought is the wall that stands between the object and the subject. On one side of this wall is the object and on the other, is the subject.
The subject faces the wall on one side, while the object on the other. On the one side of the wall is the consciousness as the ‘thinker’, while on the other is the object which perceived through the thought.
All such ‘knowledge’ is of the mediate-kind.
‘Awareness’ or the perception that is synonymous with consciousness is so defined because the perception takes place only through senses, namely the sight, touch, taste, smell and hearing faculties of this fundamental consciousness that is again synonymous of an organism, a living being only.
In between there is the ‘mind’, the acquired ‘knowledge’ in terms of memory which begets itself. This gives rise to the idea of a continuity and existence of a ‘person’ which in consciousness, is taken as ‘me’.
‘Awareness’ of this whole phenomenon at once points out to the fact that there is no such individual ‘me’ as is projected by thought in mind, on the wall that is ‘memory’ and knowledge.
This ‘Awareness’ thus takes the form of consciousness and again further, the form of ‘perception’. That is, how the ‘perception’ that is essentially always pure, gets colored and becomes tarnished by memory.
This tarnished perception is the medium through which pass the pure sensory perceptions and are treated as ‘experience’.
‘Awareness’ is thus ever so pure, becomes the individual consciousness.
This individual consciousness is the distance that is the ‘wall’ that separates the ‘Awareness’ and the ‘world’.
The individual consciousness is thus the filter and the wall, in between, that segregates the perceived and the 'one' who perceives. It is the distance between the fact and the image of the fact as is created by thought in the mind.
Seeing the world through this wall, which is not even quite a window, is itself the very distance of the consciousness from the perceived world. The ‘me’, the apperception of a separate entity, on the other hand is quite an illusion on the part of the mind.
Therefore, there is an infinitude of thoughts and individuals who though ‘share’ the same and the unique ‘Awareness’, are thought of as different and myriad countless entities.
This distance though, is smaller or bigger, is never zero. If it is zero, thought ceases and does not survive. ‘Meaning’ of a thought is again a thought and in thought-form only. Hence, all thought is but division, a dividing barrier, mistaken as ‘means’, fragmentation and separation from the Reality.
This way, all thought-based knowledge is truly ignorance of Reality. Thought implies wandering away, departure from Reality. When thought is still, whilst the ‘Awareness’ is shining; the mind becomes the very reflection of Reality only.
The knowledge in terms of thought though an activity, is but lack of wisdom.
So far, thus was treated the theoretical part of ‘Consciousness: Thought and Awareness’.
Now, let us deal with the practical part.
When ‘thought’ is used as a means for acquiring an objective, this becomes a tool, an intellectual instrument and method; because such an objective is set in some imagined distant ‘future’ only. This imagined distant ‘future’ is dependent upon a past memory always. That past memory could be either in the form of an ‘experience’ or in the form of contemplation of the experience in terms of a verbal or in some other abstract thought-form. This ‘contemplation’ may take a different form, though the ‘Experience’ is essentially of the form of sensory perception. This verbal or abstract contemplation how-so-ever simple or complex is but re-imaging of the past-experience. This re-imaging is only a sequential arrangement of an event in terms of many smaller parts of the same. These smaller parts are given continuity, though there is no such a thing in fact. Whatever is imagined is secured as past because strung upon this thread of continuity. That ‘event’ is re-lived repeatedly and the event assumes a stupendous form as if for a real happening. Giving reality to memory and through memory to the event keeps stuck into the idea of a ‘past’. This makes the mind slave of self-imagined, self-imposed sorrows, torture and self-pity. Even though such is the way one is caught in this trap, one doesn’t want to get rid of the sorrow, just because one is the sorrow itself. Freeing the mind from sorrow implies, the very survival of the self is threatened. One can carefully watch this whole somehow interesting phenomenon though.
Seen in this way, the whole past stored-up in memory is only the transformation of the innumerable ‘events’ accumulated into thought and thinking. There is absolutely ‘no-one’, no ‘subject’, that went through all those events. The centre was but an assumption though never existed. Call this the illusion of the intellectual kind.
Again, this objective could also be projected purely on the thought-level only.
Just as we come across in the case of trying to find out the answer to a mathematical or purely a scientific one. This problem-solving may also involve a part of imagination as happens in the case of studying and thinking about some ‘Social’ or ‘Economic’ problems.
The memory and the knowledge of the past that is purely of the individual, lets us believe we can achieve the anticipated goal, the objective.
But the tremendously important question still remains un-answered.
Exactly, ‘Who’ achieves the goal, the objective? Is there really some-one, an individual, a person, or the society that is benefited? Is not the ‘person’ or the ‘society’ or the ‘world’ itself not in thought only?
In the absence of thought, is there a person, individual or a world?
Do we cease to exist then?
Is it not thought that gives out a multitude of thoughts? Yet the rise of thought could never be stopped. And still one is bemused by the illusion ‘I think’. Though thought happens, ‘I’ never happens or disappears. One is deluded by the thought ‘I think’ and gets entangled in the false notion that one is free to think. Though the notion ‘I am free’ takes place in intellect, that is the natural movement of intellect only, and never an assertion that ‘I think’. That is never an evidence of an entity which is accepted, expressed and assumed to have an independent existence of itself apart from the thought.
This truth is clearly understood in Awareness.
--
In the absence of the calipers that is the intellect, thought can’t walk a single step, and in the absence of the balance that is wisdom, the calipers are of no use, whatsoever.
--
बुद्धि की बैसाखियाँ न हों तो विचार एक कदम भी नहीं चल सकता, और विवेक का संतुलन न हो तो इन बैसाखियों के होने-न-होने का कोई मतलब नहीं रह जाता ।
--
"विचार का पर्यवसान विवेक में"
--
Consciousness: Thought and Awareness.
Thought about anything in any form as such is the very distance from the object that is thought about. Thought separates the object from the subject. Thought is the wall that stands between the object and the subject. On one side of this wall is the object and on the other, is the subject.
The subject faces the wall on one side, while the object on the other. On the one side of the wall is the consciousness as the ‘thinker’, while on the other is the object which perceived through the thought.
All such ‘knowledge’ is of the mediate-kind.
‘Awareness’ or the perception that is synonymous with consciousness is so defined because the perception takes place only through senses, namely the sight, touch, taste, smell and hearing faculties of this fundamental consciousness that is again synonymous of an organism, a living being only.
In between there is the ‘mind’, the acquired ‘knowledge’ in terms of memory which begets itself. This gives rise to the idea of a continuity and existence of a ‘person’ which in consciousness, is taken as ‘me’.
‘Awareness’ of this whole phenomenon at once points out to the fact that there is no such individual ‘me’ as is projected by thought in mind, on the wall that is ‘memory’ and knowledge.
This ‘Awareness’ thus takes the form of consciousness and again further, the form of ‘perception’. That is, how the ‘perception’ that is essentially always pure, gets colored and becomes tarnished by memory.
This tarnished perception is the medium through which pass the pure sensory perceptions and are treated as ‘experience’.
‘Awareness’ is thus ever so pure, becomes the individual consciousness.
This individual consciousness is the distance that is the ‘wall’ that separates the ‘Awareness’ and the ‘world’.
The individual consciousness is thus the filter and the wall, in between, that segregates the perceived and the 'one' who perceives. It is the distance between the fact and the image of the fact as is created by thought in the mind.
Seeing the world through this wall, which is not even quite a window, is itself the very distance of the consciousness from the perceived world. The ‘me’, the apperception of a separate entity, on the other hand is quite an illusion on the part of the mind.
Therefore, there is an infinitude of thoughts and individuals who though ‘share’ the same and the unique ‘Awareness’, are thought of as different and myriad countless entities.
This distance though, is smaller or bigger, is never zero. If it is zero, thought ceases and does not survive. ‘Meaning’ of a thought is again a thought and in thought-form only. Hence, all thought is but division, a dividing barrier, mistaken as ‘means’, fragmentation and separation from the Reality.
This way, all thought-based knowledge is truly ignorance of Reality. Thought implies wandering away, departure from Reality. When thought is still, whilst the ‘Awareness’ is shining; the mind becomes the very reflection of Reality only.
The knowledge in terms of thought though an activity, is but lack of wisdom.
So far, thus was treated the theoretical part of ‘Consciousness: Thought and Awareness’.
Now, let us deal with the practical part.
When ‘thought’ is used as a means for acquiring an objective, this becomes a tool, an intellectual instrument and method; because such an objective is set in some imagined distant ‘future’ only. This imagined distant ‘future’ is dependent upon a past memory always. That past memory could be either in the form of an ‘experience’ or in the form of contemplation of the experience in terms of a verbal or in some other abstract thought-form. This ‘contemplation’ may take a different form, though the ‘Experience’ is essentially of the form of sensory perception. This verbal or abstract contemplation how-so-ever simple or complex is but re-imaging of the past-experience. This re-imaging is only a sequential arrangement of an event in terms of many smaller parts of the same. These smaller parts are given continuity, though there is no such a thing in fact. Whatever is imagined is secured as past because strung upon this thread of continuity. That ‘event’ is re-lived repeatedly and the event assumes a stupendous form as if for a real happening. Giving reality to memory and through memory to the event keeps stuck into the idea of a ‘past’. This makes the mind slave of self-imagined, self-imposed sorrows, torture and self-pity. Even though such is the way one is caught in this trap, one doesn’t want to get rid of the sorrow, just because one is the sorrow itself. Freeing the mind from sorrow implies, the very survival of the self is threatened. One can carefully watch this whole somehow interesting phenomenon though.
Seen in this way, the whole past stored-up in memory is only the transformation of the innumerable ‘events’ accumulated into thought and thinking. There is absolutely ‘no-one’, no ‘subject’, that went through all those events. The centre was but an assumption though never existed. Call this the illusion of the intellectual kind.
Again, this objective could also be projected purely on the thought-level only.
Just as we come across in the case of trying to find out the answer to a mathematical or purely a scientific one. This problem-solving may also involve a part of imagination as happens in the case of studying and thinking about some ‘Social’ or ‘Economic’ problems.
The memory and the knowledge of the past that is purely of the individual, lets us believe we can achieve the anticipated goal, the objective.
But the tremendously important question still remains un-answered.
Exactly, ‘Who’ achieves the goal, the objective? Is there really some-one, an individual, a person, or the society that is benefited? Is not the ‘person’ or the ‘society’ or the ‘world’ itself not in thought only?
In the absence of thought, is there a person, individual or a world?
Do we cease to exist then?
Is it not thought that gives out a multitude of thoughts? Yet the rise of thought could never be stopped. And still one is bemused by the illusion ‘I think’. Though thought happens, ‘I’ never happens or disappears. One is deluded by the thought ‘I think’ and gets entangled in the false notion that one is free to think. Though the notion ‘I am free’ takes place in intellect, that is the natural movement of intellect only, and never an assertion that ‘I think’. That is never an evidence of an entity which is accepted, expressed and assumed to have an independent existence of itself apart from the thought.
This truth is clearly understood in Awareness.
--
In the absence of the calipers that is the intellect, thought can’t walk a single step, and in the absence of the balance that is wisdom, the calipers are of no use, whatsoever.
--
बुद्धि की बैसाखियाँ न हों तो विचार एक कदम भी नहीं चल सकता, और विवेक का संतुलन न हो तो इन बैसाखियों के होने-न-होने का कोई मतलब नहीं रह जाता ।
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