Today’s world faces a grave economic, ecological, cultural crisis – indeed a global civilisational crisis. The word ‘crisis’ means a ‘turning point’ in time. The basic need expressed in this crisis however, is to find a way of ‘being-in-time’ and ‘being-in-the-world’ that is no longer dominated by ‘busy-ness’ – by doing – and aimed only at having what we need to survive, or more. The new relation to time that human beings so desperately need at this time is one in which they freely allow themselves more time, not just to produce or consume, work or play – but be aware. For to truly ‘be’ is to be aware. Just as to truly ‘meditate’ is simply to take time to be aware, and to abide in the inner stillness and silence of pure awareness as such. Only out of this ability to be aware and to abide in awareness can come better decisions and deeper more aware solutions to world problems.

Only by taking time to be aware and to abide in meditative awareness can  people learn to be and relate to others in a more thoughtful, meditative and aware way – thus transforming human relations. And only through meditative awareness can important decisions, whether in personal life, business, management or government be properly pre-meditated, taken with full awareness of all there is to be aware of.

All mismanagement, mistreatment and misgovernment of others stem from the self-defeating rush of busy-ness, from denying oneself and others time to fully meditate decisions in full awareness of  all the facts – and not in fear them. Yet one most basic fact is that most personal, economic and political decisions are not based on awareness, knowledge or ‘reason’ but are rationalisations of unaware motives and emotions supported by gross ignorance – itself a form of unawareness.

It is above all the capitalist culture of busy-ness – and the value it places on ‘quick thinking’ and fast, supposedly ‘decisive’ action, that prevents deep thinking and ends up endlessly delaying properly thought-out and effective decisions and actions – something that requires time to slow down and take time to meditate those decisions.   The culture of global capitalism demands that people be kept busy and active in a wholly unaware way – forcing them to sell their labour time as a commodity to the highest corporate bidder in order to produce and purchase ever-more profitable but mind-numbing technological products and services.

The global economic culture of ‘work’ is effectively still a system of enforced economic conscription or ‘wage slavery’ – serving nothing but the ruthless exploitation of both human beings and nature. Only a revolution in awareness can prevent capitalism from destroying the earth. Yet this is a revolution that cannot be achieved through political means alone – let alone through war or violence – but only through raising humankind to a higher level of awareness.

The financial, military, economic and ecological crises and devastation wrought by global financial and corporate capitalism – crisis that threaten the very future of human civilisation – tells us one thing  – IT IS HIGH TIME FOR HUMANITY TO BE AWARE.  And yet AWARENESS is itself the biggest single threat to global capitalism. For this is a system which relies for its survival on ensuring that individuals are kept so busy doing by selling their labour time that they have no time to become more aware of their own being and of what they are doing, why, and for whom.  

We live in a world in which monetary income and wealth, whether of the many or the few – is paid for through time poverty. People feel that they either have ‘no time’ or – whether super-rich or poor and unemployed – do not know what to ‘do’ with the time they have except squander it – thus reinforcing the capitalist work ethic that ‘the devil makes work for idle hands’.

Even most of those in ‘employment’ are effectively forced to squander time –  since for most  people the enforced use of their time through employment as wage-slaves is actually a massive under-employment if not total unemployment of their individual potentials, which only find expression, if at all as only personal interest or part-time activities outside of their work. The very notion of ‘employment’ in capitalism has nothing to do with the value of employee’s unique nature and potentials but only with the production of purely quantitative values in the form of money. Work itself is identified with ‘employment’ in the narrow sense of conscription to the labour ‘market’.  And ‘employment’ is only possible for those forms of work which are deemed to have market  value for an employer – monetary value – thus ruling out all forms of work that whilst, they may be of enormous value to the world, have no ‘market value’. That is why a genius such as Marx, even though he devoted an entire lifetime to unceasing work, was never ‘employed’ and earned next to nothing from his work. Today even a genius of the stature of a Beethoven, Haydn or Wagner, lacking funding from the ruling aristocrats of their time, would probably be living on welfare benefits.

In the revolutionary social, cultural and political movements of the 1960’s the word ‘awareness’ was associated with ‘raising awareness’ or ‘consciousness’ of uncomfortable political and economic facts and events. Today this is just as important a meaning of the word ‘awareness’ as before, and yet it also conceals the revolutionary role of awareness as such or – as distinct from anything we are conscious or aware ‘of’. Just as empty space is both inseparable and yet also distinct from anything in it, so is awareness as such – otherwise known as ‘pure’ or ‘transcendental’ awareness – both inseparable and yet also distinct from anything we are aware of, any so-called contents or objects of consciousness – whether external or internal. Since for most people the distinction between empty space and the things in it is so ‘obvious’ as to be wholly ignored, they ignore the more fundamental  distinction it expresses, a distinction of huge significance. This is the distinction between an ‘empty’ space or field of pure awareness and whatever it is that we happen to focus on within that field.

What we ordinarily call ‘consciousness’ is ‘focal awareness’ – the pre-occupation of our field of awareness with the contents of that field. Awareness on the other hand is a clear and spacious ‘field consciousness’ that embraces the entire space surrounding all we are aware of, inwardly or around us. The capitalist culture of busy-ness culture is one that not only privileges focal awareness but also deprives people of the necessary time to restore the natural expansiveness – and greater clarity of thought – that comes from holding open a larger field or space of awareness. 

Knowledge of our being, our own body and those of all entities depends on a primordial awareness of being. Consequently this awareness cannot be reduced to the private property of any being or the mere by-product of any body or part of the body.  Awareness as such is what guards us from identification with those contents or objects or contents of consciousness – for rather than being bound to them as ‘objects’ it is the very space in surrounding them and within which which we experience them. The words ‘aware’ and ‘guard’ have a common root. Pure awareness transcends and embraces both the being or existence and the identities of any entity or group of entities. This is  a fact of no little significance in a world in which individual and group identities can otherwise so often confine and trap people in fixed identifications, rather than open them to the many dimensions and aspects of their own identity and that of other individuals, groups and peoples.

Marx is often quoted as declaring that individuals’ awareness is determined by their ‘social being’ – their economic status in class society. For Marx this was not an eternal a-historic truth but a temporary historical truth associated with class societies. Therefore the converse truth also holds – only through a transformation of human awareness can we transcend the stranglehold of class society.

Awareness is the only way to pave the way for what the author John Buchan long ago  foresaw as a “4-dimensional Communism” – one that recognises that the degradation of human life begins with the exploitation or qualitative degradation of the ‘fourth dimension’ itself –  time.  The notion of 4-dimensional Communism is one that, like Marx himself, recognises the 4th dimension – time – as the frontline in the struggle for a new world.

Yet time itself is not just an extra ‘4th’ dimension pinned onto the three dimensions of space that we know. Time is the very space of awareness, more or less expanded or contracted, that we feel in the moment. That is why, when we speak of having ‘no space’ or ‘no time’ for something or someone, or of wanting more ‘space’ or ‘time’ for ourselves or others, we mean the same thing.

If our lives in time consist of nothing but constant movement from ‘one thing to another’ – one activity or focus of awareness to another – then we remain fettered to ego-consciousness, with its constricted experience of time as a mere one-dimensional line in ‘space-time’. This one-dimensional experience of time quite literally offers no time for a type of free and unfocussed awareness – one that could allow us to experience time itself as an expansive space of awareness – as ‘time-space’. That is why ‘going from one thing to another’ – from one focus of awareness or action to another, is the very opposite of living a meditative life – a life of freedom and awareness. For it deprives us of what is most essential to life and time quality – namely taking time for a free and unfocussed awareness of all there is to be aware of – all there is to reflect on, look back on, look forward to and enjoy.

‘Meditation’ means simply allowing ourselves time to de-focus and re-expand the very space of awareness we inhabit.  As such it is the frontline in the struggle for a better world. Such a world can come about only by a global revolution in awareness. This means encouraging, educating and empowering individuals, in whatever personal, relational, institutional, corporate or political contexts they live and work in, to resist all pressures coming from the culture of incessant busy-ness, all of which prevent them taking time to be aware, and in this way expanding and enriching the awareness they devote to themselves, their work, others people –  and the world as whole.

The capitalist culture of busy-ness expresses the very essence of the capitalist economics – which demands that people sell their time to an employer – to be used at the behest of their bosses, and paid only according to its quantity and market value. In this way work becomes what Marx called ‘wage slavery’i.e.  taking what is most precious to each individual – namely their  time and  creative potentials– and turning it into a mere commodity to be bought, sold, focussed and directed by the will of another.

Capitalism can only survive by extracting ever more quantities of labour time out of employees in order to exploit them as the source of economic value and profit through work or consumption profit. Yet as Marx saw,  alongside this goes not just a quantitative loss of time for those things of most value to the individual, but a general diminution of time quality – and with it both quality of life and work.

The culture of capitalism is also one in which time is seen as something to be ever more productively used or filled. Yet the very identification of ‘productivity’ with speed and measurable quantities of times is ultimately counter-productive, diminishing quality of time, quality of work and quality of decision-making in all spheres of life, personal, economic and political. Actions become purely reactive or mere expressions of wilful or egotistic ‘single-mindedness’ rather than arising out of an awareness of alternate possible actions and decisions – the foundation of free choice and of patient and considered decisions and actions.

Busy-ness is characterised by constantly ‘going from one thing to another’, and in particular from one task or focus of awareness to another – yet without making time for meditative intervals of de-focussed awareness between every single task we focus on in the course of each day. For it is in these time intervals we grant to pure awareness vital afterthoughts and reflections, along with new insights and impulses can rise from that awareness.  ‘Meditation’ means allowing ourselves time rather than using or filling time – above all giving ourselves regular times in which to come to rest in a state of free and unfocussed awareness – a ‘pure awareness’ (chit) unbound to any particular focus of awareness, perception or activity.

‘Meditation’ is the very opposite of a ‘single-pointed’ focus or concentration of awareness. Nor is meditation merely one more thing to ‘make’ time for in our culture of busyness – like finding time to attending some sort of meditation or yoga class. Yet what ‘meditation’ means in everyday life is indeed a strict discipline or yoga – the discipline of granting ourselves intervals of time between each and every everyday task or activity we engage in – not just as ‘pauses’ or ‘breaks’ for relaxation, entertainment or ‘rest’ but intervals in which we allow ourselves to come to rest in an expanded ‘space’ of free and unfocussed awareness.

Only by allowing ourselves intervals of time to be aware  we expand the space of our awareness and enter an expanded time-space of awareness or ‘spacious present’ . This is a time-space which embraces both past, present and future, that allows important connections to come to light between all that is going on within and around us and the freedom to choose – with awareness – between different futural possibilities – whether immediate, short- or long-term. Awareness itself will tell us at any given time what that particular time is truly time for –  for example whether time for one thing or for another, time for any type of doing or for ‘not doing’, for action and speech or non-action and silence, for work or for play, for rest and refreshment – or for reflective awareness itself.  

Through sustaining and holding open expanded and unfocussed time-space of awareness field we cease to lose ourselves in any particular focus of awareness and activity, or else becoming overburdened by a multiplicity of foci in the form of different life aims, daily tasks or work demands.

What in capitalist culture goes by the terms ‘pressure’ or ‘stress’ is the inevitable accompaniment  of the busy-ness so much valued in that. People speak of having ‘no space’ or ‘no time’ for something – whether themselves, other people or the issues affecting the larger world around them. Yet there is a reason why having ‘no space’ is experienced as having ‘no time’ and vice versa. The culture of busy-ness means confinement within both an ever narrower focus and time-space of awareness. Understood as a narrowing of awareness within a confined time-space, ‘stress’ is no mere variable by-product of the culture of busy-ness but its very essence.

This narrowing is also the essence of ‘anxiety’ or ‘angst’ (both words whose Germanic roots (angu/angt ) refer to ‘narrowness’ or Enge – as in the name Eng-land or ‘narrow land’. Which is why capitalism also relies on mass drugging of the people through anti-depressants and other prescription drugs – not in order to cure their anxiety or depression but simply to keep them ‘economically active’ as wage slaves. That is also why the pharmaceutical industry outranks all other industries together in its scale and profitability.

 “In robbing us of time, today’s culture also robs us of dignity. But dignity has no great value in a culture devoted to progress, power and productivity. Since time is money in modern culture, few of us can afford dignity.”  Alexander Lowen

Only through awareness of the mass cultural and economic robbery of time and money that characterises capitalism can awareness as such in turn become a means to overcome it and re-assert our dignity as human being. This means  rejecting the counter-productive culture of busy-ness which leaves people with no time to expand their awareness – to be more aware, aware of more, and ultimately be that very awareness.

Marx’s analysis of the innate contradictions of capitalism have become more evident today than at the time he wrote. We all see today that the interests of global capital and its ‘bottom line’ are irreconcilable with the need to protect the earth from climate change, to reduce the gulf between rich and poor countries and strata of society, to eradicate the economic roots of crime and terrorism, to overcome the socially generated epidemics of ‘depression’,  ‘mental illness’, ‘anti-social’ behaviour, to prevent cultural degeneracy and ‘dumbing down’, to halt the decline in verbal and emotional literacy, and with it, the growing incapacity of human beings to experience deep spiritual intimacy with others. 

The result is an era of ‘globalisation’ which Teresa Brennan has correctly characterised as one of total social psychosis. This social psychosis is the direct result of the total commodification, consumerisation and marketisation of all aspects of human life, together with the total devaluation of all deep human values, their transformation into subjugation to ‘shareholder values’, and their transformation into brand values attached to things – consumer commodities.

 The subject as producer sells himself and his energy to the system (and the given) without care and concern for the products, which somehow have their own life, prostrating himself as a slave to their production, while the worker as consumer buys and takes the products from the system (and the given), telling the system to “go screw itself”. Alienation as self-alienation takes the form of setting one aspect of consciousness against the other, giving rise to a dynamics of alternately using and being used, exploiting and being exploited, … objectifying and being objectified.

Michael Kosok

Where life is reduced to using and being used, no wonder that global social psychosis manifests itself in every conceivable variety of ‘abuse’ – whether in the form of violence and war, economic and military terrorism, torture and physical abuse, sexual and child abuse, drug abuse – and, last but not least, the abuse of biological medicine and psychiatry to suppress all the bodily and behaviourial symptoms of a fundamentally sick and psychotic system. To maintain this system requires a constant abuse of marketing and the media to keep people as uninformed or misinformed wage slaves on the one hand and  autistic consumers or ‘users’ on the other. 

Many people think, for one reason or another, that they should ‘do’ something that they call ‘meditation’. What they have in mind is maybe going to a meditation class of some sort or ‘doing’ some form of purely physical ‘yoga’. Whether or not they do so however, ‘meditation’, understood in this way, is taken as just another thing to ‘do’ – and therefore also just another thing to make time for in their busy or stressful lives. This is a paradox, for the true meaning of meditation does not lie in adding to the list of things we need to make time to do. Indeed the true  meaning of meditation does not lie in making time to ‘do’ anything at all, nor even making time just to ‘be’ in some ambiguous way. Instead the meaning of meditation lies in making time to be aware. Not at some future time but here and now, and in every moment of our lives.  

There is what is ‘going on’ right now … whatever it is you are doing, thinking, feeling, saying etc. And there is the awareness of what is going on – the awareness of whatever it is you are doing, thinking, feeling, saying etc. This awareness embraces not just what is happening in the here and now but its larger where and larger when – the overall situation and larger life context within which it is going on, goes on, and out of which it is emerging.  Ultimately it is an awareness that embraces all of space and time.

We say that some people are more sensitive or ‘aware’ than others. What we mean is that they are generally aware of more than others are – more aspects of what is going on, whether in themselves or in others, in the world at large or in the here and now.  Those with lesser awareness may have a need to express themselves more – for example through therapy – merely to discover just how much more there is for them to be aware of. Those with greater awareness however, may have a no lesser need to express themselves  – needing to share all that they may be aware of with others in order not to feel overwhelmed or isolated by that awareness. Both communication and creativity themselves are seen as ways of giving out through self-expression, rather than as occasions for fully taking others in, whether through the word or in receptive silence.   As a result, people’s social interaction consists simply of talk and telling stories – everyone sharing in words, each for themselves, what is most important to them, whilst their private life is either mute, uncreative and expressionless or else an ongoing search for some form of highly personal self-expression. The fact is however, that we do not need to share all of which we are aware, for awareness itself communicates and transmists itself silently, wordlessly, needing no form of outward expression.

Whether their awareness is greater or lesser, most people have a tendency to identify it with whatever it is they are aware of.  Not understanding the true nature of awareness they take it as their own – as the private property of their ego or ‘I’.  This is reflected in common ways of speaking. If for example, we are aware of a thought or feeling what we think to ourselves or say to others is ‘I think this’ or ‘I feel that’. In doing so we identify (‘I-dentify’) with whatever it is we are aware of.  Meditation demands that we overcome the misconception that awareness as such – what is called pure awareness – is something that is ‘ours’, that is ‘yours’ or ‘mine’ – and thus the personal property of our ego or ‘I’.

To enter a true state of meditative awareness however – to ‘meditate’ – is the opposite of ‘I-dentifying’ with any thing or things we are aware of.  To meditate is to give ourselves time to identify with the pure awareness of what is going on – and not with any element or aspect of it. 

 The truly aware person on the other hand, does not think ‘I think this’ or ‘I feel that’, ‘I recall this’ or ‘I would like that’. Instead, were it put into words, their experience of awareness would not begin with the word ‘I’ but with the words ‘There is..’. They would not think to themselves ‘I think this’ or ‘I feel that’ but rather ‘There is an awareness in me of this thought’ or ‘There is an awareness in me of this feeling’. Thus they would not think to themselves ‘I feel tired’ or ‘I feel anxious’ but rather ‘There is an awareness of tiredness in me’ or ‘There is an awareness of anxiety in me’. This is important, because the foundation of all meditation is the understanding that the awareness of a thought or feeling, mood or emotion, impulse or activity, need or desire, is not itself a thought or feeling, mood or emotion,  impulse or activity, need or desire, but is instead something innately free of all these elements of our experiencing.

Just as our awareness of a thing such as a table is not itself a thing, not itself a table, so is our awareness of a thought not itself a thought. Instead it is something innately thought free.  Thus we do not need to effortfully ‘empty’, ‘clear’ or ‘free’ our mind of thoughts in order to reach a state of pure thought-free awareness. On the contrary, all we need do is identify with the pure awareness of our thoughts. The same applies to all elements of our experience, all so-called contents of consciousness. We do not need to empty our consciousness of these contents in order to achieve a state of awareness free of attachment to them. For the simple awareness of those contents is itself an awareness free from and unattached to them. 

Meditation is a realisation in each moment that that awareness as such – pure awareness – is not bound or restricted to any particular thing or things we are aware of – whether in the form of thoughts or feelings, impulses or sensations, needs or desires, memories or anticipation. Instead, it is like space – for though space is inseparable from the objects in it, it also remains absolutely distinct from them, and is not itself any ‘thing’. Pure awareness, quite simply, is a clear and empty space of awareness – for whilst it embraces everything we experience, yet it remains absolutely distinct from each and every element of our experience, each and every ‘thing’ we are aware of.

To not get lost, stressed, drained, depressed or fatigued by whatever is going on – whatever we might be doing or saying, thinking or feeling – demands only that we stop identifying with the immediate focus of our awareness and identify instead with the larger space or field of awareness around them. What we ordinarily call ‘consciousness’ is a type of highly focused or focal awareness. True awareness on the other hand is a type of non-focal, non-local or field consciousness.

As long as people are identified with the immediate focus of their awareness whether external or internal, they remain as if encapsulated in a bubble from which no amount of social interaction and communication will free them – for all this allows them is the relief of self-expression of whatever it is they are aware of from within their respective bubbles.

Paradoxically however, freedom from such encapsulation in ourselves and in what we think of as ‘our’ awareness can be attained only by granting more awareness to our most fleshly capsule – our skin – using it to sense the larger space around our heads and bodies. For that larger space is in essence but a larger field or space of awareness. It is by identifying with this larger space that we identify with the pure awareness of all that is going on – whether within or between our own ‘bubbles’ of awareness and those of others.

Expanding our awareness of space then, is the key to experiencing awareness itself as an expansive, all-embracing and transcendent space –  embracing and transcending not just our own body but that of every thing and person within it.  By sensing and identifying with an expanded awareness of space, we cease to experience awareness as something encapsulated in our minds or brains or bounded by our own skin.

To truly be aware is to literally be in awareness – to experience ourselves abiding or dwelling within a spacious field of pure awareness in the same way as our bodies abide and dwell within space.  That spacious expanse of that pure awareness in which we all dwell in is not ‘ours’, not ‘yours’ nor ‘mine’, and yet it is the very essence of the divine. For as it is written in the

“As the mighty Air that pervades everything ever abides in Space,  know that in the same way all Beings abide in Me.”

Bhagavad Gita

We all seek ‘breathing space’ in our busy lives. To ‘meditate’ is to identify with the pure awareness of all that is going on. This means sensing and identifying with the larger field or space within which it goes on. In this way we begin to feel more breathing space  – not by breathing fresh air or by doing exercises in ‘breath control’ but by literally breathing in the very ‘air-ness’ of pure awareness itself – that ‘higher air’ or ‘aether’ which  pervades all things, yet abides in the seeming emptiness of the space around them.

To begin with however, all we need ‘do’ to meditate is to give ourselves time to grant full awareness to our bodies – allowing ourselves to be as fully aware as possible of any elements of anxiety, stress, tension, restlessness or dis-ease, however subtle or intense, that we sense within them. By giving awareness to our bodies in this way, we also become more aware of things going on in our lives that may be ‘on our mind’ or that ‘come to mind’ as conscious mental thoughts or concerns directly related to what we are feeling in our bodies.  The longer we do this, the more time we give ourselves to be aware – first of all of our bodies as a whole and then of all that preoccupies our minds – the more we will sense a gap opening up between our body-mind and the everyday self it constitutes and the very awareness we are granting it.

If the first step is giving ourselves time to be aware, the second is passing from ‘being aware’ to ‘being awareness’. This means ceasing to identify with anything we are aware of in our bodies and minds, but identifying instead with that very awareness we are giving ourselves, and with the Self that is that awareness, our ‘awareness self’ . Feeling that Self ‘immanently’ – from deep down inside or within our bodies – we can then begin to feel it ‘transcendentally’. This is the third stage of meditation. We reach it by giving awareness not just to all that is going on inside us – in the inner spaces of our bodies and within our minds – but also to our skin surface, using it to sense more intensely the clear empty space surrounding our heads and bodies. As we expand our awareness into that space we begin to feel it as an infinite space of awareness – of which not just our body but all bodies are but different shapes or expressions.

All that we were previously more intensely aware of as ‘going’ on in our body and mind – indeed in our everyday life in its entirety – we now experience nothing more than shallow ripples and reflections on the surface of a fathomless, underground ocean of awareness. At the same time, we feel the deeper Self within us as one centre of a vast, vaulting time-space of awareness – one that spans history and our every life. It is as and from this Self that we can give ourselves time to ‘meditate’ at any time, simply by giving more awareness to all that is going on within us or pre-occupying our bodies and minds – whilst at the same time ‘breathing’ the higher air or ‘aether’ of that clear, contentless awareness which surrounds us as space itself, and that spans all of time.

Awareness must also be recognised however as the ultimate and universal medium of ‘circulation’. Yet for centuries, money has replaced awareness as the central medium of circulation and medium of investment. That is why, conversely, awareness of money and its nature is an absolute precondition for changing the world through its true ‘currency’ – awareness.  Only by learning to learn to invest greater meditative awareness in our everyday lives, relationships and the world around us can we transform the ‘accumulation of capital’ into an accumulation of awareness and the guiding insights it gives birth to.   

The Buddhist term for pure awareness –  ‘mindfulness’ – is a gross misnomer – since it is meant to refer to a state of pure mind-freeawareness. Yet even understood propertly, even  Buddhist or quasi-Buddhist meditational practices such as  ‘Mindfulness’ or ‘Being in the Now’ are a necessary but by no means sufficient condition for  creating  a Global Revolution in Awareness. For the  real, concrete  ‘now’ is not merely a higher state of individual awareness but a world in which millions of people all over the world are – right now – being bombed, maimed, tortured, trapped in wage- and debt-slavery, poverty or dying of starvation – all due to the Monotheism of Money.

Worldly ‘knowledge’ that is not an expression of a  higher, time- and space-spanning meditational awareness is plain  ignorance. Conversely however, a higher meditational awareness or ‘mindfulness’ that does not find expression as worldly knowledge and in our minds  is socially impotent. 

That is also why awareness of money and of its worldly nature is essential  for  awareness as such to become the new medium of circulation or ‘currency’ of mankind. For only in this can  the monetary ‘accumulation of capital’ through the exploitation of labour time to be replaced with with the accumulation of a higher awareness through ‘meditation’ i.e.  through allowing ourselves time for that awareness and the insights it brings.   For ultimately, ‘meditation’ is that which allows us time to  pit truly profound and  patient thinking – what Martin Heidegger called meditative thinking – against the purely calculative thinking that dominates today’s world.

The attainment, through meditation, of  the ‘clear’ or ‘pure’ awareness (Sanskrit chit) that is symbolised in Indian though by the  Hindu  god Shiva can indeed change the world – but only because  this pure awareness automatically  releases clear and undistorted ideas and practical directions  for revolutionary change – along with the potentials and powers of action (Shaktis) necessary to actualise them.

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