Thoughts without a thinker is a major contribution to the exploration of discussion about how spirituality can actually enhance psychology.
Now, is there any such relation, or is there only one thing, which is thought, and not the thinker? Because, if there are no thoughts, there is no thinker. When you are thinking, when you have thoughts, is there a thinker? If you have no thoughts at all, where is the thinker? Now, having thoughts, seeing the impermanency of thoughts, the thinker comes into being. That is, thought creates the thinker; and because thoughts are transient, the thinker becomes the permanent entity.
When we stop struggling with attachment and its consequent wounds and then, we realize the futility of securing and solidifying a sense of permanence, we awaken to a healthy lightness and spaciousness that liberates us from clinging. The reversal of suffering is achieved by cleansing of perception, by meditation, by ethical conduct, practice of compassion, discipline, self-restraint and above all, by changing of perspective. The wider and more expansive the perspective is, the less the suffering.
The brilliant Buddhist teaching of 'Paticca Samuppda' means mutual causality, dependent arising or interconnectedness. We are all part of a whole web of interrelated social and ecological relationships that are not linear but are mutually reinforcing. The desirable focus should not be attachment to different elements; it should be the process of interrelationships.
Experience is made up of aggregates which consist of five interconnections: form, feeling, perception, predisposition and consciousness. Predisposition as habits and impulses, tend to modify our cognition, burdening it with the weight of past experience and association.
With feelings of attraction or aversion the ego consciousness arises. There is a sense of something to defend, represent or enhance. The so-called needs of the ego proceed to impose fabrications of the external world. But the self is nothing by itself; it is actually interplay of aggregated elements. We need to deconstruct the imagined, secure and constructed self into its parts. Their interplay is really what is real and what matters. It is believed that there is thought but no thinker and there is movement without a mover
The art of non-attached observation of arising of experience and its corresponding ebb and flow in the consciousness is important part of psychotherapy. We learn to let go and not hold on to experiences and their constructions as they are transient and in a way, not real. Yet it is also true that the experiences and their consciousness are not random or chaotic but signify patterns including patterns of behaviour which define our personality.
These patterns arising right from the moment of birth through the story of our life and personal history create a strong imprint on our body and mind, and in our beliefs and behaviour. We re-present ourselves through these fixed embodied patterns by defending and advancing them. Often, this leads to suffering. Being aware of the process rather than being tied to the form liberates us from the fetish of attachment.
As the western philosopher Schopenhauer concluded, life fluctuates between the pain of desire on the one hand, and the boredom caused by the satisfaction of desire on the other. The challenge is to break this vicious cycle of painful desire and boredom by going beyond and arriving at another, higher level of changed perspective.