In many Eastern spiritual traditions, the concept of interconnectedness is seen as a fundamental aspect of reality, and the basis for a holistic approach to life. This lies in contrast to the common human experience which views the world in terms of separate, individual entities.
Krishnamurti too was of the opinion that everything is connected and interdependent. However, he actively discouraged speculative conjecture regarding the intangible nature of non-duality, Instead, his teaching urges us to turn our attention to the beliefs, values, and actions that sustain our sense of individuality. By the phrase âyou are the worldâ, he was suggesting that individual consciousness is is part of a collective consciousness that is shaped by a common conditioning.
Our upbringing, education, culture, religion, and societal norms all contribute to the makeup of our individual identities and influence not only the way we interact with others but also how we perceive the world at large. Despite our feeling to the contrary, our consciousness is not confined to our own individual experience, but rather is part of a collective consciousness that is continually being re-fashioned by the predigested truths of all human beings.
That would be all well and good were it not for the fact that this conditioning more often than not leads to conflict within and chaos without, as people are rarely able to see beyond their own beliefs and convictions. In the interest of thinking coherently then, if nothing else, we need consider whether it is at all possible to break free of this conditioning and see things factually, in an untethered manner.
It is at this point in the process of self-inquiry that the concept of awareness usually enters the picture. The general idea is that by observing our thoughts, emotions, actions, etc., without judgment or attachment, we can become aware of the factors that are responsible for our ideas and perceptions.
Taken at face value, this seems simple enough. Tedious perhaps, but doable. Indeed there are many different techniques and practices - such as mindfulness meditation, yoga, journaling, etc - designed to help us cultivate the ability to be fully present and engaged in the present moment, with an open and non-judgmental attitude towards our thoughts, feelings, and experiences. All of which have practical value.
The problem though, as Krishnamurti argued, is that having an "open and non-judgmental attitudeâ is itself a value judgement, a position we have unconsciously identified with. So we are once again caught in the loop trying to understand conditioning with conditioning, idea with idea, self with self - all of which is a logical fallacy as it involves a circular reference.
Awareness - at least, in the context of knowingness loosening its hold - cannot be something that is first understood and then put into practice. It is much more likely that it is the natural response of the mind when all conscious and unconscious seeking comes to an end.