The entirety of the Buddhist mindstream, including all schools of its thought, have directly or implicitly dealt with the subject of time as a causal factor in perpetuating sufferings and emphasized the need to bring about a change in the mindstream to end psychological time. J. Krishnamurti, in all his teachings, has always talked of the urgency in attending to and coming upon an understanding of time as the core element of the factor of thought and has tried to make one come upon a perception of time on the element of ignorance. In that there is a fundamental shift from a movement within the method approach to an approach, which consists of all methods to be hazardous. The present work is based upon an actual meditative processing of the author's memory recall, and will be of use to others in keeping a watch, attending to what their mind perceives and reaching out to an understanding of the mischief of thought in perpetuating the delusion of the 'I'.
It is as if one is walking alongside the Buddha and seeing something totally different, that which otherwise may not have come within the comprehensive vision of the author without the meditative presence of the other.
Ramesh Grover, born in Lahore in 1933 retired from the civil services after an illustrious career spanning about 34 years. He has written extensively on many aspect of life from a Buddhist perspective and was President of Maitreya Project, Bodh Gaya under spiritual guidance of Lhama Thubtem Zopa Rinpoche.
Kalachakra is a meditative perception
One lives within spectrum of life, penetrating other life forms, and at the same time one is being penetrated by others. However, one perceives the spectrum of life, not directly, but through the eyes of thought. Thus one is likely to miss out on the innateness of life as it pulsates. Thought experiences reality of life as a movement of reality in time, perceived by the 'self', not as it is but through the eyes of thought, and as a perception of thought as an ego-entity. 'Self', as an ego-entity, has been structured by thought, through its accumulation of time-deposits, and is thus an agglomeration of all the time-thought deposits. It is these time-thought deposits, which have built up the 'self'. This book on 'Kalachakra meditation' is, therefore, a meditative perception, and not a thought generated perception, about the mystique of time.
It is not a perception of thought, concerning the spectacle of life; it is also not a perception of one's ego-entity,, perceived by the self, as the ego-entity. 'Kalachakra meditation' moves within a movement of direct perception of all the nuances of the 'what is' of life, as one lives it. The impulse to move out of the constricting movement of though, and to flow within the freedom of the timeless, is innate to human existence. Beyond all of one's experiences and all the vagaries of the 'what is' of life, there is a natural urge to be free from all the constraints and restrictions of the 'what is' of life, and to touch that something, which is beyond the ken of one's thought, and of time. Thought of such a freedom through the mediation of time, and thus to remain, a part of the movement of time. Therefore, one continues to move on and remain within the suffocating confinement of life as one lives it. In some rate moments, however, one touches a different kind of a movement, a movement of some sort of a partial insight of such a freedom. And, in that, one comes upon a perception of being empty of thought. In such a state, one finds, as one looks one's movements within the movement of time and thought, that one is an onlooker, and an outsider. Being an onlooker and an outsider, one temporarily is free from the ordinary suffocating reality of 'what lies beyond the boundaries of the 'me'.
One perceives that within the movement of such an insight of freedom, there is an intrinsic and an innate feel of the flow of the cosmic energy, as a movement of emptiness, and it is natural for human beings to want to experience the flow of life as a flow of the timeless. More than anything else, all human being have a deep thirst for love; desiring love, craving love, moving within the flow of love; from the movement of conception to the end of life. However, they live within-what T. S. Eliot perceives as the wasteland. Living within a flow of life, is somehow missing. The sprouting of new leaves, the flowering of the plant life, the onset of autumn and with that a unique maturing of their texture and colour, the desolate beauty of the barren trees, the awesome grandeur of the rocks, the ethereal quality of the gurgling streams, rivers, the movements of the animal kingdom, the balance within the cosmic set-up, and every little act of ongoing creation bear a testimony to the perennial and eternal movement of love as innate to the flow of life itself. However, as humans, one remains within the wasteland of thought, wherein one fails to perceive the flow of love, and desires it, seeks it, possesses it, thirsts for it, and because of all such efforts fails to perceive love in one's relationship with one's spouse, children, social order, nature, universe, and within oneself.
I have also lived within the wasteland of the thought of love for long years. Within the dark alleys of my mind, I searched on my own, to touch, to feel and to perceive all the innate relationships to all components of the 'me'. Despite the blindfold. I touched upon the perceptive feel of some of the Zen masters. I owe it to Christmas Humphrey, Alan Watts, and T. D. Suzuki, for making me aware of the blindfold, and a realization that I carry within the 'me', the entire necessary wherewithal to remove it.
During all this time, my critical mind has questioned me on each component of my conditioning, my desire to seek shelter in a guru, my innate perception of being one with the Buddha's exhortation to ''be light unto oneself'', and ''what connot be reasoned is not the truth''. Though I have been superficially aware of the thinking of J. Krishnamurti since my adolescence, having heard about him from my father, it was only about three years ago, that the flow of his thought stream overtook me. The perceptive feel of his expressions that, only in freedom from one's conditioning, a revolutionary freedom-which is free of all germs of dependence on religious, thought structures, ideologies, and masters of all types; whether, one thinks of them as some sort of a supernatural power, prophets, guru's or whatever-is possible, and to move within the flow of reason, perception, love, beauty and order, released a different quality of energy from within the 'me' that has made it possible for me to perceive my own conditioning. The present flow on The Ending of Time has come to be what it is, within such a flow of freedom. The entire perceptive movement of meditation on Kalachakra is entirely based on conversations between J. Krishnamurti and David Bohm. I have written about it, in adequate detail; in chapter 1 of this book.
While the entire flow of perception is free from the burden of any prop, support, dependence on any masters or thought-structures any formation, I am aware of the fact that in perceiving truth, there are some who have made it easy for me to access the truth. There are some who have made it easy for me to access the truth. I perceive of them as the lighthouses that have thrown light within the dark alleys of my mind, to enable me to access them on my own and for myself. My late father-Gurudatta, the Buddha, J. Krishnamurti, and Lama Thubten Zopa rimpoche are the lighthouses, who have illuminated my path on my search for truth.
The perception on The Ending of Time has been extremely illuminating, revealing and an enlightening experience for me. I live in close proximity to all the members of my family, including my wife Sharada, son Nitish, daughter Sadhana, son-in-law Rajit, granddaughter Atisha, and a dear friend Shanti-who in her ready acceptance of our love, has made it possible to access love at a deeper level. The flow of their lives; the flow of the movement of their love, attachment, expectations, their joys and their sorrows, their expectation from me, and their disappointments in me; all their problems and difficulties including all their interactions with me; effect my mind stream profoundly, from movement to moment. Therefore, they play a profound and a significant role in enlightening me about, the 'what is' of life. I am aware of the subtle participating of all the them and many others, too numerous to be detailed, as active participants in my perception to The Ending of Time. I am happy to acknowledge it.
It is my fervent hope that the flow of perception of The ending of Time becomes a part of the flow of the mind of all those, who come in touch with it.
|1||What Is It All About?||1|
|2||The Roots Of Psychological Knowledge||9|
|3||Cleansing The Mind Of The Accumulation Of Time||33|
|4||Why Has Man given Supreme Importance To Thought?||57|
|5||Breaking The Pattern Of Ego-Centred Activity||85|
|6||The Ground Of Being And The Mind Of Man||109|
|7||Can Insight Bring About A Mutation Of The Brain Cells?||129|
|8||Death Has Very Little Meaning||149|
|9||Can Insight Be Awakened In Another?||171|
|10||Senility And The Brain Cells||195|
|12||The Ending Of Psychological Knowledge||251|
|13||The Man In The Universe||265|
|14||Can Personal Problems Be Solved And Fragmentation End?||283|