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Moving in Wholeness

--by Vimala Thakar (Apr 09, 2007)


A new challenge awaits us at the beginning of the twenty-first century: to go beyond fragmentation, to go beyond the incompatible sets of values held even by serious-minded people, to mature beyond the self-righteousness of one's accepted approaches and be open to total living and total revolution. In this era, to become a spiritual inquirer without social consciousness is a luxury that we can ill afford, and to be a social activist without a scientific understanding of the inner workings of the mind is the worst folly. Neither approach in isolation has had any significant success. There is no question now that an inquirer will have to make an effort to be socially conscious or that an activist will have to be persuaded of the moral crisis in the human psyche, the significance of being attentive to the inner life. The challenge awaiting us is to go much deeper as human beings, to abandon superficial prejudices and preferences, to expand understanding to a global scale, integrating the totality of living, and to become aware of the wholeness of which we are a manifestation.

As we deepen in understanding, the arbitrary divisions between inner and outer disappear. The essence of life, the beauty and grandeur of life, is its wholeness. Life in reality cannot be divided into the inner and the outer, the individual and social. We may make arbitrary divisions for the convenience of collective life, for analysis, but essentially any division between inner and outer has no reality, no meaning.

We have accepted the watertight compartments of society, the fragmentation of living as factual and necessary. We live in relationship to these fragments and accept the internalized divisions—the various roles we play, the contradictory value systems, the opposing motives and priorities—as reality. We are at odds with ourselves internally; we believe that the inner is fundamentally different from the outer, that what is me is quite separate from the not-me, that divisions among people and nations are necessary, and yet we wonder why there are tensions, conflicts, wars in the world. The conflicts begin with minds that believe in fragmentation and are ignorant of wholeness.

A holistic approach is a recognition of the homogeneity and wholeness of life. Life is not fragmented; it is not divided. It cannot be divided into spiritual and material, individual and collective. We cannot create compartments in life—political, economic, social, environmental. Whatever we do or don't do affects and touches the wholeness, the homogeneity. We are forever organically related to wholeness. We are wholeness, and we move in wholeness.

--Vimala Thakar


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7 Previous Reflections:

 
On Dec 9, 2017 sksamrtboy wrote:

  The appearance positively wonderful. All of these miniature info are fashioned utilizing massive amount historical past experience. I want it all significantly.

 


On Jan 16, 2008 tsholofelo wrote:
thanx 4 sharing that with us

On May 31, 2007 Timoteo wrote:
Excellent.I thank God for the insight of this article.Thank you for sharing.

On Apr 10, 2007 pratibha wrote:
Not clearly defined what the author
wants to say. First what does she mean by wholeness?
At any rate, yes what is in the mind
is extremely significant regarding one's outer world.

On Apr 10, 2007 Nipun wrote:
Here's a great article about the story of Vimala Thakar: (see link)

On Apr 10, 2007 Conrad wrote:
Sorry again. The first line of the Dammapada should read: "We are what we think." NOT We are a we think.

On Apr 8, 2007 Conrad wrote:
Thakar brings to mind the beginning of the Dhammapada: "We are a we think. All that we are arises with our thoughts. With our thoughts we make the world.”

When we don't think or conceptualize, we don't know. The value of not knowing conceptually, I believe, is enormous, yet I find I have great difficulty in avoiding thinking and concepts. My use of words causes me to divide this from that when this and that are one.

I also think that each of us does the same thing; but we do “it” differently. As Lao Tzu said, “The way they can be said is not the way." The “it” that can be said is not the way. Not being able to say “it” is similar to not knowing.

Noticing what one does is more important than noticing what one says. We can notice what one does in a way that cannot be said.

Thank you. Peace to all.