• August 6, 2012
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  • by Keeb

If a belief is very strong, intense it becomes real to the believer. What is the nature of belief? One must look at it, how did it arise? And by this I mean to not look at factuality of a belief necessarily but at the fact that one has a belief. Where did it come from? What is the necessity of that belief, what are its implications? Who asked you to have a belief? When we say ‘such and such is so’ or ‘x’ is real the investigation is immediately closed.

Can we be free of the desire for psychological security? Perhaps it is the craving for psychological security through knowledge – the accumulations of the past which we think are the present, like ideals, identifications, beliefs and so on – that creates fragmentation and thus physical insecurity. If there was no desire for psychological security would there be biological / physical security? Is the desire for psychological security the cause of physical insecurity? A Muslim is just as certain of his faith as a Christian, a Buddhist or someone in the New Age. Where there is this fragmentation, this division, there is antagonism and conflict and therefore no physical security. And without physical security there is obviously no psychological security; insecurity of a new kind from the original. Our pattern to free ourselves of psychological insecurity has simply created another kind of pyschological insecurity.

It is important to examine the conscious or unconscious beliefs that we carry into the world, like our belief in the soul, the self or the ego. What does thought do to create these realities? How does the mind set up that sense of reality? Thought as the ‘word’ sets up in the brain, over and above the implicit imprints from childhood, a sense of reality and then everything is referred to that reality. Also when we look at the world through a lens or filter it will naturally colour our perception of the world. It is very likely that there are many constructions of reality that are not actually there, even and especially with regards to the things we take for granted.

Mentally we construct psychological realities which are intensely real, like the ubiquitous belief in the soul; we feel its reality and the illusion builds up fast. All events are referred to it as if it is coming from that reality; the fragmentation of thought builds up a structure or cloud of support around it. How can we be sure of its realness? Surely if I am deluding myself in the hope of uncovering my delusion, really I don’t know what I am doing. So it is better to start with nothing assumed, with the position ‘I really don’t know anything at all’. This obviously begins with a rejection of all beliefs and any authorities asserting beliefs.


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