According to this analysis, all practices towards achieving choiceless awareness have the opposite effect: they inhibit its action in the present by treating it as a future, premeditated result, and moreover one that is conditioned by the practitioner's implied or expressed expectations.
[7] Krishnamurti stated that for true choicelessness to be realized explicit or implicit choice has to simply, irrevocably, stop; however, not as a result of decision-making, but through the ceasing of the functioning of the chooser or self as a psychological entity.
[17] His views on the subject have been included in scholarly papers on existential therapy,[18] education theory,[19] and peace research,[20] but they have also been discussed in less formal or structured settings.
"[22][23] In contrast with Krishnamurti's approach, other articulations commonly include choiceless awareness (or related ideas and terms) as part, or as the hoped-for result, of specific methodologies and meditation techniques.
[24] Similar concepts and terms appeared or developed in various traditional and contemporary religious or spiritual doctrines and texts,[25] and also within secular disciplines such as psychotherapy,[26] rehabilitation medicine,[27] and counseling.
[34] Related themes can be found in the doctrine and meditation practices (such as Vipassanā) associated with the Theravada school of Buddhism; [35] and also in 20th-century offshoots such as the Thai Forest Tradition and the Vipassana movement.
[40] Tibetan Buddhism teacher Chögyam Trungpa (1939–1987), who engaged in dialogue with Krishnamurti,[41] used the term to describe the experience of shunyata (Śūnyatā) – in Sanskrit, "emptiness", or "ego-less perception".
In dramatic theory, theater criticism,[44] and acting,[45] it has been used to denote spontaneous creativity and related practices or attempts; it has additionally appeared in music works.