Ch. 1 - Self-Knowledge
Self-knowledge is the foundation of understanding ourselves and the world around us. In this chapter, we explore how self-awareness arises naturally and look into the mind and psychological process that shape our perceptions and influence our inner clarity. It begins by examining the essential aspects of self-knowledge and how this understanding unfolds in everyday life.
1.1. What is Self-Knowledge
The term ‘self-knowledge’ has been in use for several hundred years or perhaps even longer. Many people from around the world have spoken about it. But I would request you, the readers, to avoid getting influenced by the views of others and forming any conclusions. That would prevent you from looking clearly at what is written here and impede your understanding of this book. However, I am not suggesting that you should dismiss what others say. Neither am I saying that they are wrong nor am I proposing that you should accept whatever is written in this book as the ultimate truth. I am merely encouraging you to doubt, question, investigate and look at whatever is written here with a certain dose of scepticism. I also urge you to look at various issues that are discussed here from different angles for better understanding and find out what is true and what is false. You will find that, within the content of this book, I have doubted and questioned various things that we have consciously, unconsciously or blindly accepted in society. I have also looked at the various psychological issues that humanity is facing.
Self-knowledge is the knowledge of the self. Therefore, it is important to know what the term ‘self ’ implies. ‘Self ’ or ‘me’ is one’s accumulated knowledge, beliefs, ideologies and philosophies. It is our desire to be great or be nobody. It also includes our various fears and numerous psychological pains, conscious as well as unconscious. Self is also the unnecessary greed to accumulate various things without the biological need for them but for the sake of achieving pride and fame, which means seeking pleasure. It is all in our brain. These pursuits keep us unnecessarily occupied in our lives and prevent us from living life to the fullest extent possible. Having self-knowledge is to be naturally aware of the process of ourselves, which includes all our thoughts, feelings, words and actions, without making any obvious effort to know them. Also, ‘self ’ or ‘me’ creates a particular personality, which becomes our ego (this is discussed in detail in Chapter 2 on natural pride, personality or ego and humility).
Now, if one watches these pursuits and fears, then he or she will find out that these are not static but are continuously undergoing changes. This means the self is not static but is a living thing and is constantly undergoing changes. Self-knowledge means the ability to investigate into the whole nature of ‘myself,’ which is ‘my’ consciousness: i.e the conscious and unconscious self. Self-knowledge gives the understanding of ourselves both at the conscious level as well as the unconscious level, and thus brings freedom from various psychological problems.
Acquiring Self-Knowledge
Now, another question that comes to mind is this: how does one acquire this self-knowledge? Is it to be acquired with the help of a guru or a psychoanalyst? In observing the self, the mind must not be tied to any particular method or system because method means knowledge. As knowledge is always limited, observation from that particular viewpoint will also be limited. This prevents complete understanding. As there is no method required, there is no need for a brain specialist or guru. For understanding the living self, the mind must be passively alert and not aggressively alert, to catch all the new intimations from time to time, understand them, and free itself from them.
To know ourselves, we should stay with ‘what is.’ This means staying with our desires, hurts, fears and any other psychological problems. When you stay with ‘what is,’ there is understanding of ‘what is.’ This understanding gives freedom from ‘what is.’ In this understanding and freedom, there comes order psychologically, which is the order of the brain. Then the brain is without any conflict. When there is freedom from the self and there is no conflict in the brain, then there is right thinking and right action, which is not static or according to a blueprint. It is very much a living thing.
1.2. Self-Awareness and the Still Mind: Attention without Effort
When there is a beautiful mountain in front of us, then we do not have to make an effort to look at it or watch it. It automatically catches our attention and we want to remain with it. Similarly, when there is a serious crisis or a situation that demands our attention, we do not have to make an effort to be aware of it. There is passive awareness of the situation, which is needed to observe the problem and do whatever is necessary. So, awareness comes naturally when we are in front of something very beautiful or there is a serious danger to life. However, most of the time, we are so used to everything around us that we no longer stop to look at the beauty of the trees or observe the animals, birds and various other things around us. We are also not interested in looking at our problems and confusion. They have become a part of our lives. However, this can be reversed. Perhaps we should start by being aware of the beauty around us and then move inward to find out more about ourselves.
Awareness is a natural process when we live rightly. Right living includes right food, right exercises, adequate sleep, and a good lifestyle, because a dull body can neither be physically sensitive nor can it have a clear and sensitive mind. It is also necessary to have a mind that is not tied to any beliefs, ideas and opinions. All this is important because a mind that observes things from the screen of beliefs, motives and ideas cannot observe clearly.
As said before, awareness is a simple process that requires no effort. However, when we make efforts to be aware, then it becomes ‘concentration,’ which is exclusive. Concentration is not awareness because there is a deliberate effort in one direction, excluding other things. The process of awareness is not exclusive. Though one may look in a certain direction or look at a particular problem, the observation is holistic and flows naturally. But it is important to understand that awareness cannot be maintained throughout the day because the body and the mind also need rest at various points during the day. These moments of rest are necessary and natural. But if we actively try to maintain awareness throughout the day, without any periods of rest, then it is not awareness. Just like self-probing and exploration are natural and certain things just catch our attention, so are the moments of quietness during this self-probing period. When the mind needs rest, it automatically rests. We do not have to make any special effort for such ‘quiet’ moments.
When there is a psychological problem in our life, then there is pain. This pain is a type of crisis, which generates an intensity of interest to understand the pain and the thing that is painful. The pain might be greed, anger or fear. The crisis drives the self away and there is awareness. This awareness includes stillness of the mind and there is a complete exploration of the psychological problem, which leads to its understanding. It is only in the stillness of the mind that there can be true understanding. When the mind is occupied unnecessarily with various things, then it cannot look into a problem and then there cannot be proper understanding of the problem. But when the mind is still, then there is clear thinking. This thinking is not mechanical or controlled by any particular knowledge. So, there is no conflict in the brain. There is conflict only when there is ‘concentration,’ which is exclusive, and there is an effort to be aware, because then thoughts are resisted or guided by another thought.
However, self-awareness should not be mistaken for introspection because introspection does not come naturally. When we introspect, we make an effort to study ourselves and there is a desire for a certain result. When there is a goal in view, then it colours the observation, because the investigation is directed towards the goal and thus prevents sincere observation. In self-awareness, there is no effort needed, but the gravity of the situation automatically catches our attention – without effort. Then, from one thought arises another thought and then another thought and so on.
When we are uncertain about something or we are anxious to find out or know something, then, most of the time, we try to cover this up. We try to hide our uncertainty with certainty—certainty in beliefs, theories and knowledge, which only makes the mind dull. But when the mind is uncertain, there is a burning urge to find out more and inquire. And it is this inquiry that brings clarity. But if we try to find certainty in beliefs and theories, then it will prevent understanding. Moreover, there is no such thing as certainty in beliefs and theories. There is only confusion and uncertainty whenever these beliefs are challenged.
Digging Deep
When a thought arises, then it is not sensible to escape from it or subdue it. One must go deeper into it. If we try to suppress it, then it will reoccur. If the thought is about something that is important to us, then it is not possible to get rid of it, as it will come back again and again. Let us look at an example. If there is a physical danger or there is an anticipation of an earthquake or a hurricane in the city we live in or our house is burning, then we naturally start to think about the situation because there is a threat to our life and property. It is natural to think about the situation, unless we are on drugs or there is something wrong with us. In such a situation, it becomes impossible not to think, because the situation demands observation and action. Similarly, when a psychological problem is bothering us repeatedly, then any attempt to escape from it or suppress it may bring in temporary freedom. But the thought of the problem will come back until we have ventured deep into the problem and understood it.
Most of us act according to various ideas, beliefs and ideologies. When we act according to them, then the action becomes repetitive, and there is the formation of a habit. This repetitive action only shows thoughtlessness, as we are not using our intelligence to see whether there is any need for a certain action or not. We are merely pursuing the action even when it is not necessary. In such cases, one should probe and find out the cause of a particular habit through passive self-awareness. When there is understanding at a deeper level and the root cause is discovered, then there is freedom from the habit.
Without meditation or stillness of mind, there is no self-knowing or understanding. This is because a mind that is continuously caught in various unnecessary pursuits and occupations cannot be aware of the surroundings or the thoughts that arise. It is busy in the occupation in which it is caught. Also, without self-knowing, there is no meditation or stillness of the mind because it is only understanding that frees the mind from conflict. In passive awareness, there is self-probing, stillness and understanding. The process is seen as one state and not as separate states.
When we study and understand a particular problem at a conscious level (this means not merely thinking about it but also feeling it), then the conscious layers that are pursuing one thing or the other become comparatively and temporarily quieter. In this quietness, at the conscious level, the hidden causes are discovered. Once they are understood, there is stillness of the mind. It is necessary to understand the hidden causes, which are part of the past. But it is only through awareness of the present problems that one begins to discover the past. Without looking at the present, one cannot dig straight into the past. The conscious mind cannot dig deeper into the unconscious as it cannot know what it doesn’t know. When the conscious mind is still, then the unconscious is revealed.
Let us look at the problem of greed. From childhood, we have been trained in schools and at home to give high value to success and ambition. We have been constantly told to have lofty goals and compete with society. Although one has to listen to the natural/biological urges and try to obtain what is necessary, beyond a particular point, the need becomes a merely psychological requirement.
We are continuously struggling and straining ourselves to become richer and achieve high positions in life and unnecessarily competing with others. When we look at a problem through the superficial layer or the conscious mind, then we will discover that, in trying to achieve happiness and contentment, there is a continuous struggle, because we are seeking one thing or the other. After achieving the result, we may get some small temporary pleasure. But it is not true contentment because satisfaction of one need immediately leads to the birth of another need, and the desire to achieve the need causes fear of loss. Also, when we accumulate property and things unnecessarily, for fame or other psychological reasons, then it causes various economic problems. These problems lead to poor people struggling or fighting to attain the various necessities of life.
Now, an understanding of the problem with a conscious mind somewhat quietens the mind. But the problem is still not resolved. Until the hidden motives are discovered and understood, there is no freedom from the problem of greed. When the conscious mind is still, then the hidden motives are discovered. When the hidden causes are understood, there is freedom from the problem of greed. All other problems and miseries can also be understood in this manner.
So, until the unconscious mind is exposed and understood, there is no freedom from the problem. The unconscious mind includes the deep-rooted hurt we carry, our motives, and our conditioning by society, religion and country. We have all been conditioned at different stages in our lives. It is this conditioning that makes us pursue one thing or the other and avoid something else. We have acquired various values, from our culture, society or through our personal experiences. These values drive us to pursue various things unnecessarily. Also, when we are compared to our classmates, colleagues and others who are successful or are considered brilliant, then we are hurt. To make sure we are not hurt again or to gain some recognition from society, we start competing with others and we make efforts to do extraordinary things. We run after fame and try to prove to others that we are not ‘failures.’ We keep trying harder and harder to achieve success and we keep struggling in life. Hence, there is a constant pain in life.
When the whole content of consciousness, which includes both the conscious as well as the unconscious mind, is explored and understood, then there is stillness of mind. A quiet or still mind is the most active mind, but it is not occupied unnecessarily with one thing or the other. Such a mind is active in all directions, but only when there is a need for it to think or when the situation demands such an action. As it is not tied to any belief or dogma, it can think freely. Whereas a mind that acts in a certain way, according to particular knowledge, can only think mechanically according to its beliefs and prejudices when a situation or a problem arises. A person committed to the ideals of X, Y, Z or any of his heroes is not free to think, but his thinking is confined by what his ideals tell him. Therefore, any action from this very limited thinking cannot be correct. Such a mind becomes active and aware only when there is a serious crisis that demands urgent observation and action. Only then the conditioned mind leaves behind all its theories and tries to deal with the situation.
1.3. Self-Knowledge in Relationships
Life is a relationship with others. We are always related to others. We cannot exist without a relationship. Even if we move to a remote place or a forest, we are likely to be dependent on somebody for food or other essentials. Most of the time, our relationship with others is merely based on need and use. There is no actual connection with or responsibility towards others. We care only for the people whom we are dependent on for various things (for a deeper exploration of these patterns, see the Relationship chapter). We can easily discover who we are in our relationships with our spouse, friends, secretary, boss and others, if we are aware of our thoughts, feelings and words from time to time.
Now, by the term ‘relationship,’ I do not mean relationship merely with family, friends and other people, but I also refer to our relationship with our beliefs, property and other things (the beliefs we use for seeking security, or property we acquire in order to gain recognition and fame). Relationship also refers to the psychological dependence on pets to get away from our loneliness. Our behaviour with others depends on our conditioning. This conditioning develops our thoughts, feelings and reactions, making them a bit mechanical. There is conditioning by culture, tradition, race, religion and so on. We have formulated certain concepts of what is right and what is wrong or what is good and what is bad. This dictates our behaviour. Many times, we become overly polite to our bosses, but the next moment we dominate and bully our juniors. This merely shows that we are not in communion with people but we are merely acting from our conditioning.
We are so easily hurt even if someone just questions our concepts and ideologies. A person who is committed and devoted to the ideology of capitalism can be easily hurt when someone points out the limitations of such an ideology to deal with a particular situation or crisis. We are hurt even when someone has no desire to hurt us. Remember, he or she has simply questioned our style or merely asked us to look into our behaviour. There is unnecessary hurt when we have a particular image about ourselves and this image gets hurt when someone says something about this image. This hurt then gives rise to anger. When we are hurt and angry, we try to hurt others. All these unnecessary feelings of hurt, anger and envy cause unnecessary conflict and problems in our relationships with others. Therefore, it is necessary to look at these emotions when they arise in our relationships with people. If a person stays with his or her hurt or anger, then there can be understanding of unnecessary hurt or anger at a deep level. Again, it is understanding that can free us from the various psychological problems and emotions that arise in our relationships.
Understanding ‘What Is’
There should be awareness of ‘what is’ without any judgement, condemnation or comparison. The moment we judge, condemn or compare, then we make an effort to move away from ‘what is.’ This way, the direct contact with ‘what is’ is postponed and there is an attempt to cultivate the ideal of ‘what should be.’ ‘What should be’ is only an illusion and prevents the understanding of ‘what is.
‘What should be’ is a mere illusion, because it does not exist now. It is only a goal for the future. And when we make efforts to reach this goal of ‘what should be,’ then we continue to remain in the state of ‘what is.’
For instance, when we feel greedy, then greed is the ‘what is.’ If we make an effort to be non-greedy, then non-greed is the ‘what should be.’ In trying to be non-greedy, we are still greedy to be non-greedy. However, although non-greed (what should be) is only an illusion, the desire to reach this goal (of what should be) is a fact. Therefore, one can stay with this fact. This means we must observe this desire. During this observation, we will see that we want to move towards ‘what should be’ because the ‘what is’ is painful. When we look at ‘what is,’ then there is freedom from ‘what is.’ If we look at the desire to reach ‘what should be,’ then we can understand this desire. But if we get caught in this illusion, then we will be living in constant conflict.
To understand ourselves, we must watch ourselves when we are dominating others, be it our spouse, our friend or our employee. It is necessary to stay with this desire to dominate others. This does not mean that we should keep dominating. But do observe this desire to dominate. There is a craving for power, name and fame when our senses become dull and we cannot enjoy the beauty of nature and various things around us and there is tremendous loneliness in our lives. So, we seek all the unnecessary things in life. When this desire is understood at the deeper level, then there is freedom from this desire. Similarly, if we can watch ourselves when we are possessive of our partner (strangely, we call this ‘love’), then we will find that it is our psychological dependence on the other person that makes us become so possessive of them. Consequently, we treat the person as if they are just for our amusement, thereby making their life miserable.
Also, it is necessary to watch ourselves when we are behaving according to various concepts, beliefs, ideologies and theories. This behaviour is all about seeking pleasure because there is the thought that acting according to beliefs and ideologies will bring peace and happiness. These ideas, beliefs and ideologies are in conflict with the ideas and beliefs of others. Thus, they may prevent actual relationships. We can observe our reactions, prejudices and behaviour in our relationships with friends, spouses and society at large.
If we are merely using people in our relationships with them, then there is no actual connection or meaningful relationship. In fact, we are isolating ourselves. Such relationships will only breed conflict, misery and sorrow. However, this does not mean that we should not seek things that we want from others in our relationships with them. We are all dependent on each other for our physical needs, but if we are not careful about how our needs affect the lives of others or if we are insensitive towards others and their needs, then we are living a very selfish life.
1.4. What Blocks Self-Knowledge
Ideals, Principles and Morals
There are so many traditions, cultures and philosophies with their morals, principles, ideals, rights and wrongs. These condition our brain over a period of time. Different societies, through their values, encourage and discourage various activities. It becomes very difficult to stay away from this conditioning because an individual who does not follow the customs of society is simply condemned. However, when we live according to these ideals, principles, and morals, then there is unnecessary conflict in our brains. We are not sure whether we should do what we want to do or do what our ideals tell us to do. Eventually, we become second-hand entities. It might be necessary to have good manners and politeness and these can be cultivated or refined when one is already flowering in goodness, but if one is burning inside with hatred, envy and jealousy, then cultivating the opposite traits is not goodness.
If a psychological problem is bothering us, then it is necessary to understand it. The movement towards the ideal while ignoring ‘what we are’ prevents us from understanding ourselves. Moreover, this movement towards the ideal is illusory and we continue to remain in the psychological state from which we are trying to run away. This is because, psychologically, every opposite contains in it its own opposite (please refer to the chapter on non-duality). There is freedom from a psychological problem only in the understanding of it. When the mind is free from the ‘self,’ then there is real goodness and sensitivity.
Comparison
We generally compare ourselves with the people around us or far away from us who are considered intelligent, virtuous, kind or loving. We also tend to compare ourselves with those who are famous and rich. When we compare ourselves with others, then we are hurt. This results in a feeling of emptiness because we feel that the ones who are above us are advanced and we are insignificant. We are also encouraged by our parents, teachers and others to become like X or Y. When we make efforts to become what we are not, then we ignore what we are. In this process, there is no understanding of ourselves.
A person may compare himself with a rich or famous man. Another person may not bother about wealth or fame, but he may compare himself with a humble and simple man. Now, the question that arises here is why do we so often compare ourselves with others? Firstly, we have been conditioned from our childhood to compare and compete with the ones who are considered the ‘best.’ The race for so-called excellence and our culture and tradition have conditioned our brain and we have acquired certain values from our society, such as ‘this is good and that is bad’ or ‘this is right and that is wrong.’ We compare and compete with the ones whom we consider to be at the top, in terms of these values, and condemn the ones who are at the bottom.
This comparison leads to unnecessary competition, jealousy and hurt. Also, psychologically, this comparison is one of the factors that is causing poverty in the world because in comparing and making efforts to compete with others and rise to their level, we are needlessly accumulating property, wealth and other means of livelihood. Now, we do need to accumulate to an extent, but unnecessary accumulation causes economic problems, because the means of livelihood get blocked in the process; they could have easily been used by the poor and needy. It may be very difficult to have an egalitarian society because we are all so different in terms of physique, skills and so on, but if we are not greedy and give significance to only our biological needs, then we may have better economic conditions.
When the desire for power and status ends and there is love, then we may have equality. This equality is not in terms of having equal money and property. Equality exists because there is no high or low on the basis of jobs and positions. The prime minister and the clerk are merely performing their respective functions. However, this is only possible when we are free psychologically, and there is no unnecessary comparison and competition.
Comparison can be both healthy or unhealthy. Physically, comparison may be necessary. It may be important to compare two things before buying one of them. Also, in the technological world, it is necessary to compare because that brings improvement, such as better cars, better televisions and so on. So, if we need something better to suit our needs or we want some comforts in our life, then comparison is natural. If you are unhealthy or you want to be healthier, then it might be necessary to compare yourself with a healthy person and maybe learn a few things from him or her, which can help you become healthy. However, if you are satisfied with what you have and your belongings fulfil all your needs, but you still compare and compete with other people, then the comparison is psychological and unnecessary.
Imitation
Comparisons may lead to imitation. When we are young, we get easily impressed by others and we try to emulate or imitate them. We have our heroes or role models. This creates a peculiar habit or style in us. We want to be like celebrities, actors, sportspersons, and those who excel in their field. We copy their ways, behaviour and style. We are told that if we copy what great engineers and doctors did in their lives, then we would be successful in our lives too. In doing so, our behaviour becomes mechanical. Now, it is natural to learn a certain skill such as engineering, carpentry or something we love or have a passion for. But if we are always imitating the style or behaviour of a good carpenter or a skilful engineer, then we are destroying ourselves.
While learning from others, so many times, we give importance to non-essential things along with the essential parts. We may learn a lot of things about engineering from a good engineer, but if we copy his behaviour and style, then it becomes a problem. When we try to imitate people’s behaviour and copy their values, then such an imitation prevents us from looking at ourselves or ‘what we are,’ because we are busy becoming something or someone else.
Choice Based on Influences
In our day-to-day life, we have to make many decisions and choices. For instance, we have to choose among various cars and pick a car that is right for us, based on factors like comfort, quality and economy. When we are sick, we have to choose the right doctor. If we are travelling, then we have to choose a place to stay and eat. A student may need to choose the right course for himself/herself. We also make decisions regarding ideologies. We make a choice between one ideology or another, one tradition or another. Whenever we choose an ideology to act in a particular manner or not act in a certain manner, we create unnecessary conflict in our brain. This is due to the fact that we give importance to one fragment of life while compromising on other things. So, there is a conflict in trying to resist everything that is in the way of what we have chosen. If a person has chosen capitalism, then he tries to solve most of the problems from this ideology and resists suggestions that may be contrary to the ideology, even if they make sense.
Now, most of us are conditioned in some way or the other, as a result of various influences, prejudices and previous experiences. We want to pursue one thing or the other. In doing so, we get caught in a particular pattern of living. Also, there is the influence of society, which wants us to be something or the other. And there is also the family with their own ambitions; they want us to choose a career according to their wishes. So, when a person is very young, naturally there is much confusion about what he or she should do or should not do. If he or she makes a choice in the midst of this confusion, the choice will likely cause unnecessary conflict in life. Only when one is free from all influences, can he or she can look into the situation clearly, do what needs to be done, and choose a career based on what he or she likes to do.
When we are free and do what we love doing, then there is no conflict in the brain and there is no resistance to other desires, because we are not pursuing things unnecessarily. Therefore, we give importance to all desires, whenever necessary. But when we choose something according to our concepts and influences, then it becomes a psychological choice. And when we pursue something in this manner, there is a constant struggle in one direction, while resisting the other desires. When there is complete clarity in our brain or if we can see the danger of various ideologies and concepts, then there is no need to choose between one pattern or the other. Instead, there is an action from the whole. This means looking at the total picture and not giving importance to a particular fragment. It is important to understand that the fragment is also part of the whole. However, action from the whole is possible only when the brain is free and unimpeded by concepts or theories.
Also, by clarity, I don’t mean partial clarity. Intellectual people use their intellect to decide or choose. They may be very clear about their choice, but their clarity is partial, because there is no love. Their clarity is merely based on their knowledge and intellectual capacities. Such people can be extremely clear within themselves because, when there is no emotion, then there is hardly any hesitation. But their knowledge is always limited and the intellect itself is merely a fragment of the whole. Thus, their clarity, which is based on the intellect, is also very limited. Whereas a sensitive person may hesitate and enquire. He acts from the clarity that emerges from this enquiry. This clarity is not merely based on intellectual capacity.
The question that arises here is why do we choose a particular pattern of life or a way of living? We make a choice of one thing or the other because we are so conditioned by our culture and tradition, which have influenced our way of living. Even if we are not influenced by others, we tend to lose touch with the things around us and then there is emptiness in our lives. We try to fill this void by seeking pleasure from various kinds of activities. We may choose to become a politician, a saint or something else. So, there is a choice we make either due to one of the above factors or both of them. And whenever there is a choice that helps us run away from ourselves, then there can be no self-knowing, And there is no understanding of ‘what is’ because there is a constant movement away from ‘what is.’
1.5. The Ways of the Mind
In science and technology, new theories and discoveries keep emerging. Yet knowledge is always limited. Now, we may be able to expand the knowledge that we have acquired, but it will still be limited. If we think and act according to this knowledge, then our thoughts and actions too will be limited. When we act merely from the authority of our concepts and ideals, without being sensitive to the situation, then our action too is limited and fragmentary. Most of us think and act either from the authority of someone else’s philosophy or from our own accumulated knowledge. This knowledge — shaped by personal experiences, social influences, religion, and culture — is part of a larger psychological process that conditions the way we think and act.
Thus, all our ideas, thoughts and actions from this kind of limited knowledge are restricted to a particular field. They will remain within a particular circumference with a specific centre. This centre is the knowledge that guides us and dictates our actions. So, our consciousness, which includes our thoughts and actions, is always limited within a certain boundary.
Now, any effort that we may make to go beyond the field of consciousness cannot take us beyond its constraints. This is because, when we set a goal to move out of this field and do certain things which we think will free us from the consciousness, then we are already following a specific method or knowledge. This knowledge then becomes the new centre, and our action according to this limited knowledge keeps us within the circumference of consciousness. The changing of knowledge may adjust the parameters of the circumference, but we are still not out of it. So, any effort to move out is of no use. Also, there are rare moments in our lives when there is freedom of the mind and there is no active centre, i.e. when our thoughts and actions are not dictated by accumulated knowledge. Therefore, there is joy and beauty. But if the mind wants the experience to be repeated and practises a certain method to achieve the same state of joy and beauty, then we are back to square one—with a particular method or knowledge, which again becomes the centre. So, practice is of no use.
When there is no particular knowledge that binds our thoughts and actions, then the whole is open to us. Though we may act within a particular field and use a particular knowledge, we are not tied to any knowledge. Therefore, the knowledge does not restrict our thoughts or actions. Action from the whole means the brain does not give unnecessary importance to certain things. The brain tends to focus on needless things when it acts based on ideals and beliefs. When it acts from the whole field, such an action is not fragmentary but is complete. However, when the ‘self ’ is active, then the mind acts only within a small field. And obviously, it has no connection with the whole. All thoughts and activities get confined to a particular field and remain within a certain pattern.
Another question that may arise here is this. Let us suppose our mind has the freedom to think and act and there is no authority of any knowledge. But if our mind uses the knowledge we have acquired, then does this limited knowledge make the mind limited? Now, there are two types of thinking. Firstly, a person who has had various experiences and has acquired knowledge about several subjects can think from the memory that he or she has. Such thinking will obviously be limited. There is also another kind of thinking whereby a person is not only guided by the memory that he or she has acquired in life, the person is also sensitive to the situation, without ignoring any of the senses. Thus, there is harmony between body, mind and heart. The thinking one experiences in such a situation is not limited. But it is necessary to understand that being free to think and act does not mean we can do whatever we want to do. That would be another authority that merely gives importance to our wants and desires. There is freedom to think when we are psychologically free from the authority of any knowledge, beliefs and theories. It is necessary to understand the question of authority deeply because we may think that we are free, but we may be acting from our own formula. Thus, a lot of times, authority in its subtle form continues.
Consciousness
Consciousness includes both the conscious as well as the unconscious mind. We generally use the term ‘conscious mind’ for the everyday problems of life: the various struggles, goals, ambitions and fears we have. The term ‘unconscious mind’ is used for the deeper motives, childhood hurt, racial conditioning and traditions we acquired during our childhood. Some of these motives and traditions have been going on from the times of our ancestors. Now, although we use the terms ‘conscious’ and ‘unconscious,’ in reality, the division between them is not real because there is no distinct boundary between them. At times, they keep overflowing into each other. There are several layers of consciousness, and there is also a conflict between these various layers.
To free ourselves from this limited consciousness, which has a certain boundary with a centre, it is necessary to observe it. Now, it is easy to observe the conscious problems because they are on the surface and one is conscious of them. The unconscious mind also gives us signals and intimations constantly. But the conscious mind is so occupied with its pursuits and worries that there is no awareness to catch the intimations of the unconscious mind. It is only when the conscious mind is still that the unconscious surfaces. Several brain specialists have said that it is vital to uncover the unconscious mind. They have suggested various methods like analysis and going back in time to trace our improper treatment during childhood days. But these methods have their own limitations. Analysis entails using a particular method, which in turn means using certain knowledge. As knowledge is always limited, the analysis will also be limited.
Now, there are temporary ways by which the mind can be made quiet at the conscious level. But very soon the mind comes back to chattering. The brain can become quiet at the conscious level by consuming alcohol or drugs, because these intoxicants make us forget our everyday problems for some time. But the moment we are out of this intoxication, the problem presents itself. The problem is still there, unresolved. If we keep drinking forever, then this has severe effects on our body.
The brain can also become temporarily quiet by repeating several words, chanting and prayers. But the issue with such kind of temporary quietness is that the problem at the conscious level is not resolved, it is only held down. So, there is no real understanding of the problem. The mind has merely become dull or mesmerised.
When the mind is made quiet at the conscious level in such a manner, then the unconscious mind pops up and tries to resolve the problem with its conclusions. But it is not necessary that the conscious mind is satisfied with these conclusions to deal with the problem. Such conclusions are either accepted or rejected by the conscious mind, depending on whether it is satisfied or not with the conclusions. Therefore, during such stillness, there is a possibility of getting an answer to our physical problems. We may experience temporary relief from the psychological problems and think that this is the right way to deal with the problems. However, there is every possibility that we may not get the right answer to deal with the physical problem completely. Any relief from the psychological problems would be temporary in nature.
Brain specialists like psychologists, analysts and dream specialists have proposed that, during our sleep at night, our conscious mind is asleep but the unconscious mind is active. The unconscious mind tries to resolve the everyday issues of life through dreams. Therefore, according to the specialists, it is necessary to dream for the mind to function properly and healthily.
Now, there are different kinds of dreams: dreams that have no meaning at all and nightmares that occur due to overeating or eating foods that are not healthy. Of course, I do not recollect having dreams that tried to resolve the everyday problems and issues of life at night time. But brain specialists have suggested that there are such dreams and they are important. However, the problem with the dream method is that it involves writing down every dream for the brain or dream specialist to analyse. Specialists analyse these dreams using their limited knowledge and methods. This means their observation is also limited.
Moreover, even if the specialists are able to dig deep into the unconscious mind, changing the unconscious would mean coming up with a goal using a particular method. This would result in a conflict between opposites and there would be no freedom from the problem. However, during the daytime, if we are aware and able to explore the intimations of the unconscious mind, then the brain functions healthily. It doesn’t need dreams that try to deal with the conscious problems at night time. Also, we may be able to sleep well without unnecessary dreams, which only cause disturbances at night.
There is freedom from the problem only when both the conscious and unconscious mind are still. Then there is passive and choiceless awareness of the problem. When the problem is psychological, then it is important to understand the ways of the mind, which are complex. When the mind separates itself from the state it is experiencing, then there is a dual process in the brain. For instance, let us say I am greedy and I decide to be non-greedy. Then, on one hand, my mind is greedy, and on the other hand it is trying to be non-greedy. In trying to be non-greedy, I am still greedy. The seeker, the seeking and the thing that is sought by the mind are all one and the same. The mind is the seeker. When it is seeking a psychological state, then it is in the state of seeking. And the goal that is sought by the mind is also a product of the mind. However, when the mind is neither concerned with seeking the goal, which is an illusion, nor is concerned with making any modifications to the state of seeking but stays with the problem, then there is understanding of the problem. This understanding gives freedom.
Now, most people hardly take time to understand themselves. But they like to cultivate ideals. Each one of us is trying to brainwash the other. However, we have never questioned the usefulness of opinions and ideals, despite all the conflict and chaos caused by them in the world. When we are dealing with a particular problem (whether it is physical or psychological) and give primary importance to our formulated concepts and ideas, then the problem becomes secondary or somewhat insignificant. This is because the real emphasis is on the concepts and ideologies. But when we are free and look at a problem both intellectually and sensitively, without ignoring any of our senses, then there can be understanding of the problem. Here, the facts are obviously important and our observation is not coloured by our beliefs and prejudices.
Also, when we are discussing or investigating a problem with someone, then it is necessary to free ourselves from our opinions and prejudices. If we merely emphasise our opinions and ideas, instead of looking at the problem objectively, then there are unnecessary and irritable arguments and there can be no understanding. This is akin to what happens in the court of law, wherein the lawyers generally argue without any urge to find out the truth. Their only goal is to support the client’s case through arguments. Though their arguments may seem to make sense, it may just be a game to win the case. The lawyers during such arguments generally view things from a very limited perspective.
A healthy discussion leads to understanding of the problem holistically. But such a discussion is possible only when we are free to observe things without any pressure from ideals and concepts. What is important in such a discussion is the urge to understand the problem.
1.6. We are One Consciousness
We are all so conditioned by various consciousnesses such as race, culture, peer groups and nationality. Our own personal experiences also shape our personality. We identify ourselves with a certain group or community. We are divided into various groups, communities and countries. And then there is rivalry between various groups and countries. Human beings are divided into various groups, depending on the practices they follow or the country they live in. Within these various groups, there are several subgroups, which are the outcomes of different interpretations of a certain group text by various people. A slight difference in practices can lead to the formation of cliques. Most nationals are very proud of being a citizen of a particular country, be it the British, Israelis or Americans. This is because they have been conditioned from their childhood to think that they are superior to the others. This conditioning feeds their vanity. Are we superior to others at all? Or are we similar to each other? It is important to address these questions. I believe nationalism and patriotism have not done us any good. They have only caused many wars and economic problems in this world.
Now, physically the people of the world are similar in some ways and different from one another in others. There may be differences in colour, height or weight, depending on various factors such as the climate of the place we live in or the food we eat. There may be differences in our body structure or our facial features. We may have different skin colours. One person may be short, while the other may be tall. But we all have two hands, two legs, one heart and two eyes. The structural differences in the physique have not separated humanity. In every society, family or country, there are people of different shapes and sizes. But this difference does not automatically cause division and rivalry between people. When we are not conditioned by a particular consciousness, then we may have normal relationships with others. But when we are conditioned, then we are generally united with a few and divided from others. Although there may be division and rivalry between various races, the rivalry is not caused because someone has a different colour skin or is short or fat. It is the difference in the psyche that has divided us.
The different set of values, ideals and morals makes us think that we are different from the people of other cultures and traditions. The disagreement and conflict between various groups, communities and religions is due to the differences in ideals, morals, beliefs and sense of right and wrong. We think that we are different from the rest psychologically; this has resulted in us separating ourselves from the others in society.
Although we are different at the peripheral level, because we all have a different set of beliefs and ideals that dictate our behaviour, our consciousness is very similar to the consciousness of the rest of humanity. Let me explain this. A person who belongs to an Eastern religion is conditioned by the traditions and practices present in that religion, while a person who belongs to a Western religion is conditioned by his or her own traditions. But both people are conditioned by the traditions that have been present in society for years. Similarly, an American is conditioned by the American culture and an Englishman is conditioned by the English culture. We are all very similar; though our beliefs, ideals and morals may vary, we have all accepted a set of beliefs, morals and ideologies. We acquire the values present in our cultures and traditions and act according to them; this is a phenomenon common to all cultures and traditions. All cultures have very similar problems of greed, envy and ambition. A person may be greedy about one thing, another person may be greedy about something else, but the fact is both are greedy.
Whether we are Christians or Hindus or belong to some other religion, we all have a holy book and priests who interpret texts and carry out religious ceremonies and rituals. Every religion has gods and messengers. Every religion has its own morals, faiths and ideals. Man has always sought security and desired continuity after death and religions have provided these theories of continuity after death. Every religion has holy places too. Those who say that there is no God also have a belief (that there is no God). Our morals and beliefs may vary slightly or be totally different, but they all come from a universal cause, which is prevalent throughout the whole humanity, irrespective of where one lives and what ideology he or she follows. There are different communities and groups with their own consciousnesses, practices and knowledge, and these are common to all of humanity.
All religions speak about brotherhood and peace with other human beings on Earth. But the fact is we have separated ourselves from those who do not belong to our group or religion. Although we may show sympathy, oneness and care for others, deep inside we are separated from them by ideologies, beliefs and the concept of right and wrong. When there is such a division inside us, then trying to bring about unity between people superficially is a futile exercise. History shows that there have been numerous wars between people in the name of religion, even though all religions speak of peace. We may have numerous organisations to maintain peace and bring about unity, but until the root cause of conflict is removed, there will still be wars and destruction.
Then there is the issue of racism in this world. The Whites and Blacks may be conditioned by their race consciousness. This causes division between the two races. The Whites and Blacks may unite when they are conditioned by the consciousness of the country and may separate themselves from others who belong to a different country.
One Humanity
We must realise the truth that we are all similar to each other. This observation removes unnecessary division, conflict and hatred towards others, created by various ideologies, opinions and concepts. If we are all very similar to each other, no one can claim to be superior to others. It is not possible to have peace in this world where beliefs, nationalism, religion, race and tradition divide people and cause conflict among them. We can think about the welfare of the whole humanity only when we realise and see the fact that we are one humanity and that we share one consciousness despite the apparent differences among communities and groups. What is also important here is to see the fact of unity not at the intellectual level alone. We must feel the unity of human beings. If we do not feel this unity but merely make an idea out of it, then we divide ourselves and come into conflict with those who have different ideas or concepts.
At the same time, we must be aware of a particular group of people whose consciousness is affected by their race, nationality and ways of life. This awareness will help us protect ourselves from being cheated or exploited. But we must look at the other person with a free mind, without a particular image of that person, because each individual is conditioned by various factors and the personality is continuously undergoing modifications. Moreover, there is always the possibility of freeing oneself from this consciousness.