Life Is Hard &Then We Die
I stepped over two dead bodies today: a homeless beggar and a large rat. Both died ignominious deaths, in the gutter, alone, missed and cried over by no one, hungry and dirty, the lowest of the low. In India death lurks around every corner ready to snatch us away in an instant and it is important that we be ready for it. It is always there to remind us of the fragility of our lives, of this instrument that carries within it the holy breathe, the Atman, the spirit, the One that animates the bag of skin that we refer to as me, myself and I
Who am I? The rishis of old would ask in their silent meditations, the first of the five fundamental questions all true philosophers seek answers for. Where have I come from? Why am I here? Where am I going? How do I get there? We all ask these questions in our quiet moments, we all seek those answers in the depths of our being but here in India it is a full time occupation with most everyone, from the beggar and the rickshaw puller, to the businessman and the politician; all philosophers, all lovers of wisdom regardless of education, occupation, rich, poor or the cut of the costume, all seeking the fruit of human awareness and understanding and to die with a clean balance sheet and thus the chance for a more fortunate rebirth.
Karma and dharma are two words one hears often in Asia. Karma, what you sow you shall reap or better known as Newton’s Third Law of Motion: For every action there is an equal and opposite reaction, is the essence of Hindu and Buddhist philosophy, the sum of all one’s past actions both known and unknown, in this life and in lives past.
Dharma, often translated as duty or moral obligation, means that which one is born to do. The dharma of the sun is to shine, of the farmer to till the soil, of the philosopher to ponder the mysteries and of the professional soldier to fight and kill. Adharma, or against dharma, is what impedes or perverts that harmony or the true nature of things. Dharma equals integration, adhrama equals disintegration.
These two concepts are inextricably entwined with each other and in order for an individual in society to effectively follow his or her dharma they need to be aware of the razor’s edge they walk lest they fall into the hellish abyss of a noxious rebirth for many future lives. Between these two poles lies not just our individual future but the future of mankind as well.
How does one reconcile that which he knows is his true nature and the demands of the community that has conditioned him? Everyone has a different inner reality, a different nature, and one person’s dharma is another person’s adharma. For the philosopher to take up the sword will more than likely yield disagreeable results and for the soldier to delve too much into philosophy will no doubt result in a less effective fighting machine.
As the Pied Piper of Crawford toots is horn and directs his desert rats one cannot help but to reflect on the karmic consequences and bondage that will result from the desires that motivate these actions. His is an army of volunteers-they want to be there for one reason or another; for the spoils, for the lucre, for misguided glory, honor or duty, for king and country, for anger or revenge, for “democracy”, whatever that means. World control by a single country, state or coalition is both an illusion and a delusion and no so called democracy can become a world state or new world order in an of itself. That’s the stuff psychopathic dreams are made of which the world has been witness to many times over as history has taught us.
It is desire, tanha, or thirst for sentient existence that keeps us on the wheel of samsara, that keeps us ensnared in the web of worldly existence, of continuous rebirth and suffering. It is one of the four main blemishes of character that must be eliminated before enlightenment or clarity is possible along with moha-delusion, loba- greed and dosa-depravity of mind due to anger, ill will or hatred.
The four classes of man in Indian philosophy represent the four stages of development in our selfhood. Societal hierarchy is not coercion but a law of nature. We are all born on different levels of
moral and intellectual development. The earliest mention of these four classes is found in the Rig Veda, the knowledge derived from the Vedic Hymns, which form the basis for most Hindu philosophical and religious systems, and they are described as having sprung from the body of the creative spirit, from the head, arms, thighs and feet. It is a metaphor or poetical image intended to describe and convey the organic nature of society. These four fold divisions of society are the indispensable elements of any social order and are regarded as dispensation from the spirit or God.
Brahmins, whose function is to seek and communicate knowledge, are the intellectuals that gain their satisfaction in philosophy, science or religion and set an example by non attachment and disinterested pursuits of the mind: Plain living and high thinking. They give moral guidance and do not interfere in administrative or power machinations. Only true philosophers should be kings, as Plato observed, as anyone concerned with the exercise of power cannot be objective. A spirit of detachment, patience, fearlessness and hope are those qualities of a truth seeker which, of course, makes them unfit for success in ordinary, mundane life. Their strength prevents them from compromising with the corrupting influences of power and wealth. The perversions of this class are the dogmatic, narrow-minded true believers.
The Ksatriya, those that have sprung from the arms, have the task of administering and protecting, for devising the means to carry out the blueprints of social construction and moral values laid out by the Brahmins. The qualities that mark the Ksatriya are nobility of soul, heroic bravery and an unflinching resistance to oppression, injustice and foul play. The have an executive power over their community which is valid only when they perform in accordance to the law; they are the servants and guardians of the law and their duties are limited to the protection and defense of the law. Dictators and those that rule rather than represent are the perversion of this type.
The third class is the Vaisyas, those whose tendency in life is to possess and enjoy, to engage in pursuits of a utilitarian and practical nature and they are skillful and adaptive toward those ends.
The perversions of this type are abundant in this commercial age of consumerism as industry and commerce have given us a false
standard of values. “Women and gold”, as the Hindu saint Rama Krishna declared, or lust and greed, is the bane of this type.
The fourth group of people, those that have sprung from God’s feet, are the Sudras, the workers, those that find their means through labor and service. They are of a lower order in that their activities are not governed by knowledge, strength or by a mutual service of cooperative give and take. Their activities are more instinctual, mechanical and the fulfillment of their duties is primarily for their physical gratification. The perversion of this type consists of a fifth sub category, the so called Untouchables, those who gain their sustenance as scavengers, leather workers, slaughterers, sweepers, toilet cleaners, those that dispose of the dead, etc.
The qualities and characteristics in these classes are not exclusive for all of us possess something of each but there is a preponderance of one over the others in each of us. The crystallization or calcification of these four types into rigid categories in India has been unfortunate and Gandhi and many others have worked tirelessly to eradicate the injustices of the system but the fact remains that all societies, all cultures, all countries have these categories whether we like to admit it or not. Walk down any main street America and when the dirty spare change hand is thrust into your face you might give a quarter or a buck but you aren’t likely to touch the hand. That’s a homegrown untouchable, American style. “Brahmin is by deed, not by birth”, as the Buddha said but old values and habits die hard.
All of these categories are necessary for the fruitful development of society and must need to work together toward that end. All of life in all classes inquire into truth and justice, seek wisdom and understanding, yearn for fulfillment and completion. Each has a way, a path, a guidepost toward that completion, all of us, be he king or serf, thief or poet.
The problems seem to arise when we desire to do someone else’s work, to walk another path that we are not equipped for, that we don’t have the psychological or intellectual endowment for. Nature assigns to us according to our inborn qualities of mind and heart. A desert chief becomes a dictator, a rich cowboy becomes president, a soldier becomes statesman, a businessman a vice-regal.
This can only result in mediocrity for no one is doing what his true nature demands- except giving in to that lower nature and making millions of dollars. Those that seek the higher place should lead the life of self-denial and simplicity the system requires and dharma demands. Otherwise chaos will follow as she is doing now…. disintegration, Shiva’s dance of destruction, a state of disharmony, of adharma,
Thousands have already died and the killing has just started. Raga, the Sanskrit word for passion, uncontrolled lust, anger and greed that now rages across the world. The age of Kali Yuga, when nations become addicted to falsehood, where only wealth confers rank and brother kills brother. It is that time say the Puranas when the human race approaches annihilation or Pralaya, dissolution, a flooding, a cleansing, an ending before rebirth and another interminable round of suffering until we learn our lessons.
Are we approaching annihilation? Camus said that the only philosophical question worth pondering is whether or not to commit suicide. Is that what we are doing now as we commence the third world war? Are we collectively drinking the hemlock, all destined to become dead rats and beggars in a world gone cold and dark?
How sad……
Who am I? The rishis of old would ask in their silent meditations, the first of the five fundamental questions all true philosophers seek answers for. Where have I come from? Why am I here? Where am I going? How do I get there? We all ask these questions in our quiet moments, we all seek those answers in the depths of our being but here in India it is a full time occupation with most everyone, from the beggar and the rickshaw puller, to the businessman and the politician; all philosophers, all lovers of wisdom regardless of education, occupation, rich, poor or the cut of the costume, all seeking the fruit of human awareness and understanding and to die with a clean balance sheet and thus the chance for a more fortunate rebirth.
Karma and dharma are two words one hears often in Asia. Karma, what you sow you shall reap or better known as Newton’s Third Law of Motion: For every action there is an equal and opposite reaction, is the essence of Hindu and Buddhist philosophy, the sum of all one’s past actions both known and unknown, in this life and in lives past.
Dharma, often translated as duty or moral obligation, means that which one is born to do. The dharma of the sun is to shine, of the farmer to till the soil, of the philosopher to ponder the mysteries and of the professional soldier to fight and kill. Adharma, or against dharma, is what impedes or perverts that harmony or the true nature of things. Dharma equals integration, adhrama equals disintegration.
These two concepts are inextricably entwined with each other and in order for an individual in society to effectively follow his or her dharma they need to be aware of the razor’s edge they walk lest they fall into the hellish abyss of a noxious rebirth for many future lives. Between these two poles lies not just our individual future but the future of mankind as well.
How does one reconcile that which he knows is his true nature and the demands of the community that has conditioned him? Everyone has a different inner reality, a different nature, and one person’s dharma is another person’s adharma. For the philosopher to take up the sword will more than likely yield disagreeable results and for the soldier to delve too much into philosophy will no doubt result in a less effective fighting machine.
As the Pied Piper of Crawford toots is horn and directs his desert rats one cannot help but to reflect on the karmic consequences and bondage that will result from the desires that motivate these actions. His is an army of volunteers-they want to be there for one reason or another; for the spoils, for the lucre, for misguided glory, honor or duty, for king and country, for anger or revenge, for “democracy”, whatever that means. World control by a single country, state or coalition is both an illusion and a delusion and no so called democracy can become a world state or new world order in an of itself. That’s the stuff psychopathic dreams are made of which the world has been witness to many times over as history has taught us.
It is desire, tanha, or thirst for sentient existence that keeps us on the wheel of samsara, that keeps us ensnared in the web of worldly existence, of continuous rebirth and suffering. It is one of the four main blemishes of character that must be eliminated before enlightenment or clarity is possible along with moha-delusion, loba- greed and dosa-depravity of mind due to anger, ill will or hatred.
The four classes of man in Indian philosophy represent the four stages of development in our selfhood. Societal hierarchy is not coercion but a law of nature. We are all born on different levels of
moral and intellectual development. The earliest mention of these four classes is found in the Rig Veda, the knowledge derived from the Vedic Hymns, which form the basis for most Hindu philosophical and religious systems, and they are described as having sprung from the body of the creative spirit, from the head, arms, thighs and feet. It is a metaphor or poetical image intended to describe and convey the organic nature of society. These four fold divisions of society are the indispensable elements of any social order and are regarded as dispensation from the spirit or God.
Brahmins, whose function is to seek and communicate knowledge, are the intellectuals that gain their satisfaction in philosophy, science or religion and set an example by non attachment and disinterested pursuits of the mind: Plain living and high thinking. They give moral guidance and do not interfere in administrative or power machinations. Only true philosophers should be kings, as Plato observed, as anyone concerned with the exercise of power cannot be objective. A spirit of detachment, patience, fearlessness and hope are those qualities of a truth seeker which, of course, makes them unfit for success in ordinary, mundane life. Their strength prevents them from compromising with the corrupting influences of power and wealth. The perversions of this class are the dogmatic, narrow-minded true believers.
The Ksatriya, those that have sprung from the arms, have the task of administering and protecting, for devising the means to carry out the blueprints of social construction and moral values laid out by the Brahmins. The qualities that mark the Ksatriya are nobility of soul, heroic bravery and an unflinching resistance to oppression, injustice and foul play. The have an executive power over their community which is valid only when they perform in accordance to the law; they are the servants and guardians of the law and their duties are limited to the protection and defense of the law. Dictators and those that rule rather than represent are the perversion of this type.
The third class is the Vaisyas, those whose tendency in life is to possess and enjoy, to engage in pursuits of a utilitarian and practical nature and they are skillful and adaptive toward those ends.
The perversions of this type are abundant in this commercial age of consumerism as industry and commerce have given us a false
standard of values. “Women and gold”, as the Hindu saint Rama Krishna declared, or lust and greed, is the bane of this type.
The fourth group of people, those that have sprung from God’s feet, are the Sudras, the workers, those that find their means through labor and service. They are of a lower order in that their activities are not governed by knowledge, strength or by a mutual service of cooperative give and take. Their activities are more instinctual, mechanical and the fulfillment of their duties is primarily for their physical gratification. The perversion of this type consists of a fifth sub category, the so called Untouchables, those who gain their sustenance as scavengers, leather workers, slaughterers, sweepers, toilet cleaners, those that dispose of the dead, etc.
The qualities and characteristics in these classes are not exclusive for all of us possess something of each but there is a preponderance of one over the others in each of us. The crystallization or calcification of these four types into rigid categories in India has been unfortunate and Gandhi and many others have worked tirelessly to eradicate the injustices of the system but the fact remains that all societies, all cultures, all countries have these categories whether we like to admit it or not. Walk down any main street America and when the dirty spare change hand is thrust into your face you might give a quarter or a buck but you aren’t likely to touch the hand. That’s a homegrown untouchable, American style. “Brahmin is by deed, not by birth”, as the Buddha said but old values and habits die hard.
All of these categories are necessary for the fruitful development of society and must need to work together toward that end. All of life in all classes inquire into truth and justice, seek wisdom and understanding, yearn for fulfillment and completion. Each has a way, a path, a guidepost toward that completion, all of us, be he king or serf, thief or poet.
The problems seem to arise when we desire to do someone else’s work, to walk another path that we are not equipped for, that we don’t have the psychological or intellectual endowment for. Nature assigns to us according to our inborn qualities of mind and heart. A desert chief becomes a dictator, a rich cowboy becomes president, a soldier becomes statesman, a businessman a vice-regal.
This can only result in mediocrity for no one is doing what his true nature demands- except giving in to that lower nature and making millions of dollars. Those that seek the higher place should lead the life of self-denial and simplicity the system requires and dharma demands. Otherwise chaos will follow as she is doing now…. disintegration, Shiva’s dance of destruction, a state of disharmony, of adharma,
Thousands have already died and the killing has just started. Raga, the Sanskrit word for passion, uncontrolled lust, anger and greed that now rages across the world. The age of Kali Yuga, when nations become addicted to falsehood, where only wealth confers rank and brother kills brother. It is that time say the Puranas when the human race approaches annihilation or Pralaya, dissolution, a flooding, a cleansing, an ending before rebirth and another interminable round of suffering until we learn our lessons.
Are we approaching annihilation? Camus said that the only philosophical question worth pondering is whether or not to commit suicide. Is that what we are doing now as we commence the third world war? Are we collectively drinking the hemlock, all destined to become dead rats and beggars in a world gone cold and dark?
How sad……
posted by India Jones at 2:43 PM
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