As we communicate, words are merely marks, showing the course of the process of awareness in the writer or the speaker. The hearer or the reader must, in effect, always be answering the question, “What could the writer or speaker be perceiving, thinking, or feeling, that makes him put out these words?” And the answer will not be in words. Rather, it will come into being as perceived in the awareness process of the reader or hearer. Moreover, there are some questions that we can ask ourselves, whose answer is not in words, but only in the coming into awareness of what is referred to. Thus, when you ask, “What is the totality of understanding?”, you must see that you do not and cannot “know” the answer, in terms of what can be recognized from the past. It must be fresh and new, what one has never seen. And even if one should see it someday, the memory of it will be false in the next moment when in truth, the question must be answered by a fresh perception again. What does it mean to see anything in its totality? As Krishnamurti points out, we can see a tree, or a river, first as a totality. We see the “treeness,” the basic quality of all trees, which comes into our awareness as a sort of general structure and process; and then we particularize down to a given tree, then to a branch, or a leaf, if we wish. But if we started with the details, we could never get the totality by putting them together. It may be said that the part must be seen as abstracted from a totality. We can never abstract the whole from the parts, as this would be an absurdity. Nevertheless, it is a habit that we have, to try to do the impossible. Thus, we begin with various fields of specialization and express the pious hope that someday these fields will automatically amalgamate to make human knowledge into a whole.: - David Bohm
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