Choiceless awareness

Choiceless awareness is a major topic in the exposition of Indian philosopher Jiddu Krishnamurti (1895–1986).[1] Beginning in the 1930s, he often commented on the subject, which became a recurring theme in his work.[2] He is considered to have been mainly responsible for the subsequent interest in both the term and the concept.[3]

Krishnamurti held that outside of strictly practical, technical matters, the presence and action of choice indicates confusion and subtle bias: an individual who perceives a given situation in an unbiased manner, without distortion, and therefore with complete awareness, will immediately, naturally, act according to this awareness – the action will be the manifestation and result of this awareness, rather than the result of choice. Such action (and quality of mind) is inherently without conflict.[4]

He did not offer any method to achieve such awareness; [5] in his view application of technique cannot possibly evolve into, or result in, true choicelessness – just as unceasing application of effort leads to illusory effortlessness, in reality the action of habit. [6] Additionally, in his opinion all methods introduce potential or actual conflict, generated by the practitioner's efforts to comply. According to this analysis, all practices towards achieving choiceless awareness have the opposite effect: they inhibit its action in the present by treating it as a future, premeditated result, and moreover one that is conditioned by the practitioner's implied or expressed expectations.[7]

Krishnamurti stated that for true choicelessness to be realized, choice – implicit or explicit – has to simply, irrevocably, stop; however, this ceasing of choice is not the result of decision-making, but implies the ceasing of the functioning of the chooser or self as a psychological entity. He proposed that such a state might be approached through inquiry based on total attentiveness: identity is then dissolved in complete, all-encompassing attention.[8] Therefore, he asserted that choiceless awareness is a natural attribute of non-self-centered perception, which he called "observation without the observer".[9]

Accordingly, Krishnamurti advised against following any doctrine, discipline, teacher, guru, or authority, including himself.[10] He also advised against following one's own psychological knowledge and experience, which he considered integral parts of the observer.[11] He denied the usefulness of all meditation techniques and methods, but not of meditation itself, which he called "perhaps the greatest" art in life; [12] and stated that insight into choiceless awareness could be shared through open dialogue.[13]

Krishnamurti's ideas on choiceless awareness were discussed by among others, influential Hindu spiritual teacher Ramana Maharshi (1879–1950) [14] and, following wide publication of his books,[15] they attracted the attention of psychologists and psychoanalysts in the 1950s; [16] in subsequent decades Krishnamurti held a number of discussions on this and related subjects with practicing psychotherapists and with researchers in the field.[17] His views on the subject have been included in scholarly papers on existential therapy,[18] education theory,[19] and peace research,[20] but they have also been discussed in less formal or structured settings.[21]

In late 1980, almost half a century after he started discussing it, Krishnamurti included the concept in "The Core of Krishnamurti's Teaching", a pivotal statement of his philosophy: "Freedom is found in the choiceless awareness of our daily existence and activity."[22][23]

In contrast with Krishnamurti's approach, other articulations commonly include choiceless awareness (or related ideas and terms) as part, or as the hoped-for result, of specific methodologies and meditation techniques.[24] Similar concepts and terms appeared or developed in various traditional and contemporary religious or spiritual doctrines and texts,[25] and also within secular disciplines such as psychotherapy,[26] rehabilitation medicine,[27] and counseling.[28] Choiceless awareness has been examined within the context of philosophy of perception and behavior,[29] while studies have cited its possible role in job performance.[30] Other studies have linked meditation based on the concept (among others), with neural activity consistent with increased attentiveness, considered a factor of well-being and happiness.[31]

One term that is often used as a near-synonym is mindfulness, which as a concept has similarities to or may include choiceless awareness.[32] Initially part of Buddhist meditation practice, it has been adapted and utilized for contemporary psychological treatment,[33] and has been applied as a component of integrative medicine programs.[34]

Kindred themes can be found in the doctrine and meditation practices (such as Vipassanā) associated with the Theravada school of Buddhism; [35] and also in 20th-century offshoots such as the Thai Forest Tradition and the Vipassana movement.[36] Within these and similar fields, for example the Shikantaza practice in Zen Buddhism,[37] choiceless (or effortless) awareness is considered to frequently be the result of a mature progression of practice.[38]

The concept has been included in the discourse of transpersonal philosopher Ken Wilber (b. 1949),[39] and also of independent Indian spiritual teacher Osho (Rajneesh) (1931–1990).[40] Tibetan Buddhism teacher Chögyam Trungpa (1939–1987), who engaged in dialogue with Krishnamurti,[41] used the term to describe the experience of shunyata (Śūnyatā) – in Sanskrit, "emptiness", or "ego-less perception".[42]

Among other fields, the term has appeared in dispute resolution theory and practice,[43] and has found application in artistic endeavors. In dramatic theory, theater criticism,[44] and acting,[45] it has been used to denote spontaneous creativity and related practices or attempts; it has additionally appeared in music works.[46] Author J. D. Salinger (1919–2010), who was interested in spirituality and alternative religions, was reputedly an adherent of Ramana Maharshi's ideas on choiceless awareness.[47]

Contrary to press reports published in mid-20th-century,[48] later interest in practices related to, or influenced by, choiceless awareness, has resulted in unambiguously favorable mentions in the popular press.[49] Additionally, mass market general interest titles covering the subject have been published.[50]

• Anapanasati
• Enlightenment
• Nonviolent Communication