God of the Fighters

St John presents God as the God of the living in his gospel of Jesus Christ; he is not the God of the dead, but of the living. God cannot belong to the realm of the dead, those who have crossed the threshold of life and have passed into the netherworld. God by his very nature is living, and his life gives life to the world. Therefore we cannot think of God as anyone different from the living. No wonder then that St Peter in his famous declaration of his faith to his Master, calls him as the “Son of the living God”. What a wonderful title for Jesus, whose life was characterized by life, life in its fullness. He had life overflowing in him, and all those who were living life half-heartedly, began to brim with the fullness of life, which made his enemies shudder.

God takes the side of those who dare to take life as it came, and not those who ran away from it. God invites the daring to fight, even with him, and he is sure not to impose his power and might on the weak creatures, but gives due weightage to the fight. The Old Testament presents such a beautiful picture of Abram fighting with God, and is also rewarded for his boldness to wrestle with the Mighty God. Abram becomes Abraham, and he gets a new identity, after winning over God for his side, and I tend to believe God would have been delighted to “fight” with his servant Abram, very much like bitches love to play with their puppies, and they have so much of fun in the play. God invites his children to even fight with him, so that they might grow from strength to strength.

The Bhagavad Gita too presents such a God who beckons his disciple to go fighting, and not to shy away from his responsibility. Arjuna refuses to fight the battle, resolving to retreat, because it would be dishonor to fight with one’s own kinsmen. It is easy to give up at the thick of the battle, and it takes a lot of guts to go forward, unaware what fate awaited him. Arjuna might have also been afraid of the consequences; what if he were to lose the battle? It takes the whole of the Bhagavad Gita for Lord Krishna to instruct Arjuna, so that he might go forward to fight, come what may. He was not to think about the fruits of his labor, but only do his duty. That is why at the end, Arjuna surrenders to the Divine Lord, saying ‘karishye vachanam tava’ (I have resolved to do your will). That is when the actual battle is won.

The world unfortunately has more losers and retreaters than fighters; there are too many fears stopping even those who have the strength to fight the battle. There are bad companions who counsel in wicked ways, and there are circumstances which puts off even the valiant soldiers. Life’s battle does not come with too many risks; there are difficult times and hardships, but they can never destroy a person; what can really destroy a person is his or her unwillingness to take the fight and do it to the best of his/her ability. Those who wish to run away from the battle are the losers in all the cases. For the brave, no army is too large to win; it is the inner battle that one has to win before winning the physical war. This is the wonderful lesson that many of the biblical stories present to us.

Let me end with yet another beautiful story from the Bible, and this time a boy dares to fight with a monster, and defeat him. No one can take David, the shepherd boy, when he approaches Saul to fight against the monstrous Philistian’s Goliath. The boy is made a laughing stock, which the boy has the heart of steel, and he knows for sure to defeat this monster, what he needed was not physical prowess, but spiritual strength, and the boy had in abundance. And we are amazed at the way the boy swings the catapult and drowns the giant. No one can believe that was possible for a boy who knew only to tend his sheep, but David is a warrior who won the battle of the heart before defeating his enemies, and he invites today every one of us to our battles, here and now!

Angel of Darkness

At the side of our main gate, I noticed a group of people crowding and watching something. Next to them stood a Matador vehicle, and it did not take me long to understand that someone had died in the family – the Muslim family which had made the footpath just at the side of our gate for the past 25 years or more. Death, the familiar guest at all families, does not spare any one, high or low, rich or poor, men or women. But this is perhaps the most uninvited guest we have ever known on earth; there is hardly anyone we have known, who willingly and joyfully welcomes Death. This is the season of Lent, and so it is appropriate to think about death, not only as Jesus triumphing over death, but how we carry our death in our bodies and minds. In fact, a serious contemplation on our deaths can serve to energise us to live more fully and joyfully.

Tony D’Mello in his famous book, Sadhana, a way to God, presents to us a meditation on our own death bodies. See and smell it, as it decays, infested with worms, and becomes earth. This is what we all are; perishable… we carry on our bodies the label “Perishable”, but unfortunately very few behave as if we are perishable; we are happy to think that we will live forever, and there will be no end to our life on earth. If only we consider our life on earth with a limited time and space continuum, then we will spend most of our energy to make the best use of the time to be happy and leave joyful memories. In such cases, death cannot come as a threat, but as a welcome guest, who comes to take us to give wage for our labor; is that not something that we should be happy and proud about?

We are drowned in sorrow and agony when someone dear to us depart this earth, and sometimes it is hard to accept this reality; such was the case with my sister, when her husband died all too suddenly, unannounced, and at a moment when she wanted him more. Her life was devastated when she knew that she has to fight with life (with the additional burden of carrying cancer in her body) all alone, helping her daughter find fulfillment in life. My brother in law was not the only breadwinner, because my sister was able to earn a living as a teacher, but what was more important for my sister was that her husband had turned a new leaf and was going to care for her. Death came one fine morning and took him all too soon, and neither she nor her daughter, nor any of our family members were ever prepared for it.

It may be easy to preach about death, and how we should welcome it with outstretched arms; but it is a different kind of reality when it does approach us. When we hear about the brutal killing of several men and women, or the accidents and mishaps which kills hundreds of people each day, we are not so much moved; but when it happens to one of our familiar persons, we are shaken, and find it hard to accept. Unfortunately no one teaches us the secret of embracing death with open arms, and except for a few brave sages and saintly persons, all of us find it a challenge to think about death, especially as it approaches us gingerly. This is one reality that perhaps the human race will never be able to undo, just as we have very little control over births. We are just pawns in the hands of creation and nature.

We are told that in death we enter into a different kind of reality, which cannot be compared with the earthly reality. The Bhagavad Gita talks about the nature of the soul in Chapter 2, when it leaves the perishable body, because it is something that knows no end. No one who has experienced it has ever returned to tell us how it is to face death; but one thing is for sure, whether we fear or not, whether we are happy or not, death will come to us at its own time and lead us home. We may say a thousand things in philosophical terms to explain how wonderful it is to welcome death, but it is a different reality in concrete, especially when the human bondage is thicker than blood. We look at the death of Jesus as a different kind of reality, where he subdues death and reigns victorious, and when we die, we too share in his glory, which is a new kind of identity and home address that we all can be truly proud of.

Beyond Body

If there is one thing in human beings, which can be considered the center of all good and evil, it is undoubtedly the physical body; all that men do may be ultimately linked to some aspect of the human body. There is another element which can predominate if the physical needs are fulfilled: the mind looks for avenues to satisfy. The last element that we may think of is the spirit or the soul. But I am baffled at thinking the most complicated mechanism that God has created that it would take quite a few millennia for the human mind to just comprehend the intricacies involved with this, leave alone recreating it.

There is such an amount of energy stored into the human body that we seldom realize it; at moments when we least expect, this energy may flow out, even without our realizing it. We often hear of unimaginable things done by feeble and fragile persons; at the spur of a moment, their bodies become a store house of energy which is beyond human comprehension. We cannot explain this phenomena in human logic; it is something which is a blessing of nature (or call it God). But at the same time, the body is also the cause of much of the evil we see in the world. If only we had no bodies, life would be so very different.

The two elements which dominate the media in today’s world are violence and sex, and both are involved with the physical body. Both last only for a short while and the pleasure or the pain involved with these acts are just momentary. Even before we realize that something had happened, the harm is already done. There are several ways of looking at the double-edged sword that media thrives on; remove these two elements, and the entire media, especially television and cinema, will fall flat. But what makes the human mind to seek after violence and sex, not only in literature and in silver screen, not to mention the cinema.

The answer to that question is not too difficult to find; there is something so very basic and fundamental to the human psyche, and it is related to the fact of our bodies, the perishable entity of our selves. It is just an external layer, which undergoes decay once the hour comes, and then the soul is freed. That is the notion which is proposed in the Second chapter of Srimad Bhagavad Gita. It is only the soul which is imperishable. But it would be dangerous to think that the body is just a dispensable entity, because it is in and through the physical body that the human person is to find his/her own path to salvation.

How do we explain the craving for the physical pleasures, and what is its function in a person? Is it possible to forego the physical realities and live in a realm which is above all speculation and imagination? The mind and the spirit cannot be duped as easily as the human body could be, and that is the reason why often we find people seeking to end their lives, because they feel with the loss of the battle on the physical grounds, their lives have come to an end. They cannot think that there are two other layers which can be the center of their existence. The body is a wonderful creature, and it is only who has understood the nuances and the science of it, can really enter into the world of the inner spirit!

Ignatian Insights 9: Indifference

The English word ‘indifference’ perhaps does not adequately express what Inigo meant by the word, and therefore it demands an explanation. This principle is so central to Inigo’s understanding of the spiritual journey of a person, without perfecting this ‘indifference’, it would be impossible to excel in spiritual virtues. It is so central that Inigo introduces this notion already in the Principle and Foundation (no. 23) of the Spiritual Exercises. This is considered a basic attitude demanded of a person who sincerely seeks to achieve his own salvation and that of his neighbour.

Let us consider what Inigo means by ‘indifference’ in the Spiritual Exercises: “To attain this [goal for which I am created], it is necessary to make ourselves indifferent to all created things, in regard to everything which is left to our free will and is not forbidden” (23:5). George E. Ganss explains what Inigo implies by ‘indifference’ – “undetermined to one thing or option rather than another; impartial, unbiased; without decision suspended until the reasons for a wise choice are learned; still undecided”. This implies interior freedom from disordered affections. We would do great injustice to Inigo if we take this word to mean unconcerned about the issue, which is what the word may mean to an ordinary person.

Indifference as observed by Inigo is a noble and spiritual value, and is not easy to attain, unless we are able to free ourselves from the personal bias, prejudices and lopsided attachments. Only the people who are ready to start the spiritual journey from the starting point, without already having a ready-made route map will be able to choose the best means to reach the destination, and the best way which is sure to reach him. Any attempt to start the journey with a pre-conceived route map and the possible means, it would automatically exclude all other means some of which may be more expedient and favourable to reach the destination. But the problematic area is to free the mind and heart from any pre-fabricated route maps, and start from ground zero.

This notion of spiritual indifference, if we may call this so, is so very dear to other religious traditions too. In the Bhagavad Gita, while talking about the kind of people who are dear to Him, Lord Krishna tells his disciple Arjuna that those who are neither cold or hot, neither moved by joys or sorrows, those who are not affected by praise or accusations, such are the people who are dear to Him. In other words, those who are controlled by the human choices, which can be erroneous often, and those swayed by the movements of the mind, they would not be able to focus their attention on the Lord, or His words.

Inigo invites us to embark on our spiritual journey, without choosing the route map of our own making, the fruit of our own whims and fancies, and are invited to leave behind our extra sandals, tunic and purse, because these are the very things Jesus told his disciples to leave behind, when he sent them on their first missionary enterprise. It is only then that we will be able to feel the providential care of God, who alone knows best what we are in need of, and which means can best serve us. Indifference does not mean unconcernedness, but even moves close to the more difficult and challenging option, and if only we taste what this means in our spiritual life, we will begin to make it part of our spiritual costume to protect ourselves from onslaught by the world.

San(ct)ity of the Spirit (3.a)

The essence of my reflection, meditation and contemplation today, as I venture into deeper waters of the world of the Spirit, is taken from the sacred scripture of the Hindus, the Bhagavad Gita, chapter 2, verses 16 to 21. These words spoken by Lord Krishna, addressed to his disciple Arjuna, who refused to fight the battle against his kinsmen, have words of wisdom. Each verse of this excerpt is worth spending ample time with, because what I find here is the essence of all religions and spiritualities, and if I am able to enter into the deeper realization these words can awaken in me, then I would look at reality with different eyes, and I cannot be the same man I was yesterday. The Gita invites me to enter into deeper waters to find the meeting point of my Spirit with the Eternal Spirit.

The invisible Spirit (Sat, Atma) is eternal, and the visible world (including the physical body) is transitory. The reality of these two is indeed certainly seen by the seers of truth. (2.16) The Spirit (Atma) by which all this universe is pervaded is indestructible. No one can destroy the imperishable Spirit. (2.17) Bodies of the eternal, immutable, and incomprehensible Spirit are perishable. Therefore, fight, O Arjun. (2.18) One who thinks that Atma (Spirit) is a slayer, and the one who thinks Atma is slain, are both ignorant. Because Atma neither slays nor is slain. (2.19) The Spirit (Atma) is neither born nor does it die at any time. It does not come into being, or cease to exist. It is unborn, eternal, permanent, and primeval. The Spirit is not destroyed when the body is destroyed. (2.20) O Arjun, how can a person who knows that the Spirit (Atma) is indestructible, eternal, unborn, and immutable, kill anyone or cause anyone to be killed? (2.21) [trans. By Ramananda Prasad, http://www.gita4free.com/english_completegita2.html].

What Lord Krishna refers to the Spirit is the very same one that all human persons possess; there are some who believe that animals and plants do not have Spirits, and that is a contestable issue and I am not prepared to enter into that area. But the spirit that I am privileged to have a peek into during the moment of ‘stillness’ between the noisy moments of my mindscape, is the same one which is present in all people, great or small, rich or poor, men or women. My spirit is part of the Eternal Spirit of the creator, sustainer God, and during the time of creation I am breathed into my body this life spirit, the birthless, deathless spirit. In other words, I see my life on earth as just one tiny phase in the life of the universe.

Unless I remove the obstruction created by the body and mind, I will not be able to see my spirit, and this spirit will be powerless under the shadow of the body and mind, and that is why I had tried to clear the layers of the body and the mind, so that I may have a clear look at the spirit. Some might prefer to call this soul, but I would love to call it spirit, because soul is something of a spiritual jargon, while spirit is a common word denoting a higher power, accepted by all religions, including the animistic and pantheistic ones. If everyone around me also possess the same kind of spirit which is animating and activating me, then how can I harm another person? When I harm a person, am I not causing damage to his/her spirit too?

Here I encounter a problem: the spirit is indestructible, and so when I try to harm a person, I can harm only his/her body, and I cannot do anything to the spirit. And when I try to kill a person or murder my rival, ultimately I lose the battle, because I will never be able to subdue his/her spirit, and it is only a coward who will try to harm the body and not the spirit. And that is precisely what Jesus had told his disciples : “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell” [Matthew 10:28]. There are several men and women down the centuries who are proof to this, and as I contemplate their lives, I become more conscious of the power that is deep within me, in the form of the Spirit!

The Divine Spark

The Greek philosophers had understood the essential nature of human beings in its most profound manner, when they said that every human person has a divine spark in him/her, and we cannot exclude anyone from this category. All of us are born with the divine face, but this face is marred in the world, as we come in touch with the notion of good and evil. Unfortunately it is only the human beings who have this sense of distinction between good and evil; look at the plants and animals, for them everyone is the same; there is no difference between friend and foe, they go beyond this marked distinction, and that is what makes them so happy and contended with life on earth. They have nothing to grumble about, nothing to complain about. All is well with them.

One of the most important role and function of religion is to help humanity recognize the divine spark in them, and attain it through a disciplined way. In very simplistic terms, all religions show us the way to recognize that we have the divine spark in us, and it is possible to regain it. And the Bhagavad Gita, one chapter of the epic poem the Mahabharata, shows us one simple way, which is possible for every person. In chapter 9 of the Gita, Lord Krishna teaches his disciple Arjuna the path to eternal friendship with the Lord. Answering the question who is dear to the Lord, Lord Krishna shows his disciple the path of equanimity, or to use an Ignatian term ‘indifference’.

We are so used to black and white distinction, that we cannot think of grey, the in-between, and strangely the Lord teaches Arjuna he has to be untouched by happiness and sadness, not desiring holy and unholy; the one who is the same to friends and foes, to cold and heat, such is dear to the Lord. Ultimately what matters is that the devotee is able to offer himself/herself to the Lord of the Universe, in whose hands is our destiny. But it is not easy to reach this stage, and it is next to impossible to find persons who have reached this stage. We could call the people who are close to this stage as saints and sages, and it may be possible to find one or two persons during one’s generation.

The spiritual sages of our nation have shown that the path to freedom and sanctity is not easy to reach; one has to renounce everything, including the desire to attain complete freedom and remain in perpetual ananda. When we seek this freedom, we realize that everything on earth is equally good and valid pathway to reach the divine in us. We realize that the divine spark is in all beings, both animate and inanimate, and the moment when we realize the divine even in our foes, those who do evil to us, and relate to them as if we are relating to the divine personality, then we can be sure that we are closer to reaching our destination.

It is true that true saints and sages would talk to the plants and animals, stones and rocks as if they had life, just as human beings. What is more surprising is that often they believed they received a positive response from these so-called inanimate and animate beings too, which is quite unintelligible to us mortals. It is possible that we do not take pains to learn the language of the birds and plants, stones and rocks; it might take just a life-long sadhana to really understand their language, and that is the language of divinity. For when we have mastered this language, everything around us becomes divine, and the whole world is charged with divinity. We become part of God-head, and we are gods!

Karmanye vadi karaste…

It was wonderful listening to a leader who wields power next only to the Roman Pontiff, the Superior General of the Society of Jesus, Father Adolfo Nicolas, who has spent a large part of his active years in Japan as missionary and professor of theology, talk about the Japanese ways and beliefs. At one point of his discussion about common apostolic discernment here in Monto Cocco retreat house off Rome, he said that one of the biggest diseases plaguing the universe today is the search for success. Unfortunately success has become the key word in all spheres of life today, and one can never think of failure, and that may mean the death-knell of not only one’s career, but also one’s whole life. No one wants to face failure, not even the children, who are taught to aspire higher and higher in the success ladder. A year ago we had a class three student, aged 8 years, in one of our prestigious schools, who apparently committed suicide. It was shocking news to all of us, for what would a child of eight years know about committing suicide, and he was not afraid of failure, because he was a brilliant student. His problem was that he could not score 25 out of 25, but only score 21, and was afraid that his mother would beat him for not scoring higher, and so ended his life. Another version tells that the mother beat the boy to death, and complained to the police as if the boy had committed suicide.

But that is the reality we are dealing with today. The lowest rung of the ladder is expected to be success, and one is to climb higher and higher. It does not matter if one is happy or not; that is immaterial. It is believed that more and more of success would automatically bring in happier life, and to a large extent success is put in direct proportion to happiness, though in reality it does not happen that way. It is a way of enticing humanity in showing the way of success as leading to guaranteed happiness, so that people are attracted to aspire towards success. Granted that success in life is accompanied by sweat and blood in most cases, but one does not mind hardships in life, provided with success in life, happiness is awarded or rewarded. The present competitive world not only entices, but also opens up gateways to achieve success in life, of course for a heavy price. At the expense of foregoing one’s personal needs and necessities, curbing social ties, even breaking one’s closest ties with families and siblings. The modern day gurus advocate all means in order to succeed in life.

If half of the fraternity in the commercial world were to know that success does not guarantee happiness in life, they may think twice before jumping into the success-band wagon. Fortunately by now half of humanity has knows that what truly matters in life is happiness, and not necessarily success, but they are yet to know the fact that success does not guarantee happiness. Those who make use of the ignorance of the whole lot of people, have even devised methods of making shortcuts to success; there are crash courses to achieve success at a very short period – you may have to dole out a lot of money, may even forego one’s honor and prestige, should even be prepared to lose all shame and all the virtues we had been taught from the time of childhood. It is a competitive world we are entering into, where what matters is the personal gain, even slaying one’s kith and kin. But that is the business ethics today, the unwritten law of success taught in all management schools, though not in open, but in close circles.

Three of the major religions of the world – Christianity, Hinduism and Buddhism have taught one truth that the modern generation will not buy today : do your duty and leave the fruits to me. But perhaps it was articulated in the most emphatic way in the Bhagavad Gita, when Lord Krishna advices his disciple Arjuna to do his duty and not to think about the fruits. What happens if the Lord wants me to be a failure in my work? My mind reacts immediately and retorts, but how can the Lord want me to be a failure? I may have to remember that what is success in the eyes of the world, may truly be failure to the Lord, and what is failure in His/Her eyes may be in fact success. If the fruits of a particular action is success or failure is not for me to determine, but for the Lord. If only I am prepared to embrace even failure, and better still not to be bothered about the fruits of my labor, then I can be a happy person; because one can be happy even one’s failure, when one knows that one had done one’s best, and was satisfied by the sincere efforts made. But the algebra of happiness truly lies in our mental disposition, and not in the objective fruit it yields.

Is it possible for me to forego the desire to be successful? Or let me put the question reverse: will I be prepared to embrace failure? Granted that sometimes failure is thrust upon me, and I may not find an alternative to it; but if I am given an option to choose success or failure, will I have the courage and strength to choose deliberately and voluntarily failure? Today I pause for a while, and go through the different actions of mine from the early morning; I will also remember the kind of fruit I expect and anticipate. Let me take each of the actions and consider their fruits in negative, namely all my efforts ending up in failure. Let me feel deep within what would be the kind of feeling I would experience deep within. If I am able to rise above success and failure, then I would surely rise above happiness and sadness, and such are the persons, whom Lord Krishna calls in the Bhagavad Gita, dear to him (9:16-20). Here is an easy way then, to become close to the Lord, and enter into true happiness, and here it is guaranteed by the Lord himself, and we have nothing to worry or lose. (Rome)

Sheethoshna Sukhadukheshu…

It was 3.45 p.m. As I stood at the corner of the street where I stayed, an electronic display board read the current temperature of the place : -3 Celsius. Earlier during breakfast, I was told that in the morning hours, the mercury dipped to -10, and in the Southern areas it further dipped to -16. As I dared to have a firsthand look at the city streets of Brussels, I was welcomed by a white carpet of snow, which had rained yesterday. I was a wonderful sight for the eyes, but not to the inhabitants for whom it was far from a beautiful sight. The consolation is that when it snowed, the temperature will not dip as low as it had done this time. So seeing the snow fall is better than seeing the mercury dip further and further. But then life has not come to a standstill. I can see through the window of my room, which stands beside the street, rows of cars beautifully draped with white sheets of snow. All that I can see is an aerial wire jutting out of the white sheet.

Nature knows how to dress up the earth, and beneath the beauty that she spreads, there stands a little thorn to remind us that we are not the masters of our situations all together. Nature holds the key to the wellbeing of humanity, and all our attempts to fight nature may ultimately prove to be a false dream, and we may be the greatest losers in the battle. While spending three fierce winters in Delhi some years ago, I had told my friends that I would not mind cold winters as against the scorching heat of summer. Our city had been fortunate not to hit the extremes; while the winter is moderate, the summer does not scorch us to the extreme altogether. But I would like to think of the people who are forced to get accustomed to extremities of nature, for no fault of their own. The worst of winter and summer is something we have very little control over; however our bodies are adept to adjust according to the surrounding conditions.

The title of this blog has been taken from chapter 9 of Bhagavad Gita, which talks about who is dear to the Lord: after saying that s/he is the one who is the same in happiness or sadness, in thought and in eagerness, in good and bad, in cold and in warmth, and in contempt and in praise. It is not that easy to remain the same in differing situations and circumstances. As human beings, we are pushed to prefer one to another, and that is ingrained in ourselves, and have very little that we can actually do. We cannot ask someone to remain dead to varying situations and it happens without much effort from our side. Then what does the Gita say about the indifference that we need to possess in order to become his dear. Is it at all possible?

What is difficult for us need not be utterly impossible, but often in life, we take it for granted that what is difficult is not desirable. We have also seen that what is difficult at the time of action is deemed one of the most important and enjoyable thing at the end of the action. Therefore it is obvious that we often go by the sensations and physical feelings, rather than entering into the true self of the personhood. What we considered at the enjoyable thing can turn out to be our nightmare. To keep ourselves abreast to what nature may offer us is an art in itself, and most of us are novices in this area. It is very few people who achieve this art. And the people who have managed to keep themselves not to be easily swayed by what the body may conceive as good or bad, are the people who enjoy the benefits and blessings of nature.

Today I present myself in the presence of God and look into myself to find the areas where I am already prejudiced as to persons, events, incidents, ideas, principles and opinions. The start point of my journey to reach true indifference that the Gita talks about is truly the recognition of the blocks my mind and body put before my spirit. Once I clear these, then I may be in a better position to receive whatever may come my way. To put it in a figurative way, for the person who is prepared to receive the blessings of nature or God, everything may be alike, cold or heat, pleasure or pain. I would like to enter into the great mystery which says that reality as it is in the true sense neutral, and it is the human mind which makes the difference. It is the colored glasses that I wear which can make me believe that one is better than the other, but in fact, one may be as good as the other. I would like to prepare my heart and mind to receive reality as it comes to me without putting any conditions! (Brussels)