Saturday, November 18, 2017

Money, Sex, and Power Revisited

The Rajanaka Mission
Living From the Core, or Saturday's Sermon

We live in a time when moral diversities challenge every notion we have of ourselves. These situations are as real as our need to find the inner field, the place where we engage the battle for our soul and search for our moral core. By "moral diversities" I mean that our global acculturation requires degrees in history, sympathies and empathies we didn't know we needed or could possess, and serious considerations of power, authority, and leadership that raise every issue of identity and value.

People have different beliefs and behaviors and no matter where we stand as persons, it is no simple matter to claim the moral high ground, insist on intervention, or engage the moral war of choice that claims someone's cause. How we invite ourselves into other peoples' lives has never been more complex ---and I believe that "never been" because we are less than a nanosecond from nearly every corner of the globe. And, of course, the globe is burning, flooding, and being devastated by human beings. How do we recognize anything like universal humanity but from how we are able to see each other in a context, a culture, and a circumstance?

We need more, not less, education to consider our values and choices. No one is exempt from the poignant and painful shadows that hide and command us from deep within our terms of life. No soul is left unscathed, all of us warrant the Buddha's compassion and the Christ's merciful acceptance of the pain that we will all feel. And because we must be better than perpetrators of pain we need to learn how to search deeply for _all_ that lies within the soul, all of our better and all of our worse. We need tools and resources for living in relationship with ourselves, nature, culture, each other.

Yoga traditions have far too often focused ---and, it is not too exaggerated to say, only focused on creating quietist resources for introspection and inner serenity. Modern postural yoga has, in my opinion, gone further than any previous tradition to extending the soul project into the body. But let us be honest, only so much can be accomplished from feeling. We need to be able to _work_ with feelings to understand and address with thinking our experiences.

Yoga has given us plenty of good advice about this, especially from those sources that _refuse the retreat_ into meditation or quietism. No one is ever surprised that I think we can cull more from the Mahabharata and Iliad than we will ever receive from Patanajli, Visuddhimagga, or Abhinavagupta. None of these sources are particularly interested in how we live _in_ the world, much less the battle for a moral core that will contend with living. They all promise some or another supernal state that exempts rather than engages the irresolvable problematics of mortal, conditioned life.

What we learn from the great resources of mythology and particularly the epics is that we must take seriously how people will choose from the menu that reads money, sex, and power. This was as true in 8th century BCE Greece as it was in 400 BCE India and no one needs examples from our current world to consider how depraved and venal we humans can be. Not to be reductive, but the core of the matter can be summarized in this triad: money (being everything that costs us in labor, effort, and living), sex (everything everyone wants from desires that is sensual), and power (everything else that is its own aphrodisiac and its own form of delusion because life always ends in death, no matter what you think comes next.) No one is immune from these needs and requirements of a 21st century life, no matter your personal situations with money, sex, and power. You gotta' have some.

The majority of yoga traditions create their own juxtaposition as antidote. For money, it is renunciation or principled indifference; for sex it is abstinence or divine internalizations; for power it is command _over_ the world by having absolute interior control and mastery (think: YS third book as typical). This prescription works if you are willing to accept that quietism is paramount, social justice is not the truest shadow of cultural achievement, and power leads to goodness because the quietistic life demands as much.  I wish you luck with this prescription because, for me, it's just another way to check out rather than stay checked all the way in.

The best feature of the ascetical yoga traditions ---and this includes all of those neo-Vedantin Advaita traditions that preach some or another moralism and everything we'd think of as "Tantric", like Kashmir Shaivism---is that they do indeed understand that the world _is_ power and that power is the underlying feature of _all_ else: dharma, artha (wealth), and desire (kama). Their offers of liberation are invariably liberation _from_ those human conditions or at best liberation from the worst of those human conditions leaving only the good stuff. Thus they promise us light without darkness and so Dharma without corruption, and all the rest of the idealism that we will never in truth realize.

Christians understood these same issues and the more honest Christians offer some or another version of poverty, chastity and obedience as their money, sex, power alternative. We need not quibble over different Christianities here and while we might take notice of hypocrisies today that defy even the meanest credulities, there's no joy to be found in pointing out how depraved people can be for the holy trinity of money, sex, or power.  Can we learn to act differently given our needs?

Rajanaka's primary mission is to provide a resource of education to anyone who wants it or more of it, just as it is to help young people in India get an education. I'm happy to let others tell of the virtues of quietism or make promises of unconditionality. I want to help people learn to think, teach them _how_ to think not _what_ to think, and create _resources_ that empower us to live lives of value, intimacy, and creativity.

This is the Rajanaka alternative to money, sex, and power. Value is the price of success and failure, and it's focus is a dynamic viability and the precarious challenge of dynamic equilibrium. At different times in our lives we need different resources. How much is enough? How do we manage these acquisitions and needs? Intimacy is defined by the complex relationships we need to make connection with the world and inside ourselves. Don't just fight off your demons, invite them to lunch and feed them so that you can learn to live with them, both you and them will leave less hungry. And creativity---we could call this "artistry" if we think about this as what you want to be and who you know yourself to be---this is the very core of power. You become powerful in your creativity and by your creativity. Go there, all the time, reach towards, draw from it as an inexhaustible resource.

The goal of a Rajanaka life is to learn how to love _all_ of your life, from light to shadow, from success to failure, from achievement to regret--- somehow life's blessing is never to be diminished or underestimated. Bringing other people the blessings, privilege, or opportunity we have had for ourselves is our outreach, our "mission." Our hope is a good conversation, which requires intelligence, endurance, serious doses of tolerance, and honest standards of candor.

Appa respected privacy _deeply_ and never demanded confession, contrition, nor did he offer any absolutions. But we must learn to live deeply with ourselves because that is the only hope we have for living with others. How we learn to live in world that promises pain, irresolvable human conflict, and inexplicable wonder and joy becomes all the richer when we have _learning_ in art and science, in literature and language, in mythologies, creativities, _artistries_ of the heart and mind, in the _great human endeavors_.

We invent the worthy impossible, we aspire to the auspicious boundaries, we make life fun, beautiful, gracious, and honest because we know how hard it really is. And to learn from the humanities is a crucial part of those aims just as it is _as important_ to learn from and about the sciences.

Leadership is not the same as mere power and authority though it is difficult to accomplish without both. So lead with the heart and from the soul's core. We almost always know right from wrong, so be that person that leads with what's right and you will learn to live with your wrongs. But never leave your good sense, your _learning_, or the conversation behind. We need each to act from that moral center and however flawed and regretful we may be, we can excavate that core so that there is no rot or malignancy, and from that place of decency we may carry on. Carry on. Rage calmly.

Wednesday, November 8, 2017

Everybody Loves Rudra But No One Wants to Admit It

Everybody Loves Rudra
But No One Wants to Admit It


What I am about to write is not good for business.  I tell myself that almost every time I come to this page where I know I have sympathetic listeners.  But I know it's true.  We human beings do not like our truth drenched in acidic facts and you can't tell me that you don't like the puppy story that ends _every_ broadcast of the nightly news.  What we _want_ to be true and what we sorta'kinda' have to admit to ourselves is true is a fundamental breach, an incongruity that makes us really not like incongruity.  Oh for the world to be more like a south Indian coffee: hot, sweet, satisfying, and accessible so long as their is milk available.

What I mean too is that we like to think of ourselves more like the Buddha: the world suffers and we must be compassionate.  We don't like to think about how rage, anger, and seige motivate us to our better angels or to our exigent needs.  We're not sure about Rudra.  How could we be?  He's not sure about you either.  I'm telling you, you love Rudra.  It's just hard to admit it.  He loves you but only if you take out the wrecking ball.

I come by this kinda' naturally because I got beat up on the streets of Jersey and then got beat up again at Harvard.  I am sure you have your story too.  But don't we all wish it were more like, "I left home because I needed to find a deeper truth, suffered some of my own accord, sat under a tree and got enlightened, then spent the rest of my life helping people." (Apologies to the Buddha for being so hard on him here, but you know, it's heuristic, skillful means and all that)  So you mean, you too aren't the historical Buddha?  Shazam, Goober.  Neither am I.  It goes more like this,

"I was raised out of steel here in the swamps of Jersey, some misty years ago
Through the mud and the beer, and the blood and the cheers, I've seen champions come and go
So if you got the guts mister, yeah if you've got the balls
If you think it's your time, then step to the line, and bring on your wrecking ball..."  (N.B., Boss time break here, my favorite kind.)

It's Rudra time.  Get out your howlin' wolf, let it bleed, there _are_ tears in heaven.  Start there.

We prefer to to flourish but fail to admit that we feel this comfort because there is some safety net beneath us, we want to be comfortable enough because we need that comfort to believe we can flourish.  This is a mistake we all make.  We don't like discomfort, strife, or crisis not only because the are all too real but also because we want to reject their being _the ordinary state of affairs_.  I sort of never tire of reminding that the best part of the Gita's argument is that we are need to _notice_ what is going on _first_ and when we do, well, it's a call to arms.  That makes me sound like I am celebrating the 100th anniversary of the Bolshevik revolution (which it so happens to be) but it's not the same.  There's no violence being advocated, only vigilance and determination to take the world to be as threatening, precarious, and downright predatory as it is to we fragile (but oh so resilient) human beings.

The call to arms is called in Mahabharata the "call to the yoke," and there you have it.  If you live in a house of lac (see the Mbh story about arsonist murder attempts), you had better make sure that the Kidde Corporation's fire extinguisher that was just recalled is not the one sitting ready for _that day_ when in fact it _is_ just that one that was just recalled.  (Nothing like a true story early in the morning about fire extinguishers, eh?)  So it's surely sure that the call to the yoke ---that old fashioned warrior's summons to get the kids in the car, make sure there's gas, and head out with the dog on the roof (thanks, Mitt), is just moments away.  Do _you_ know where your car keys are?

Here's the take away, and it's important.  Hate does not win.  Violence is always the very last resort.  But anger and rage, however they bring their own consequences, are valuable, important facts of human nature.  By wide margins in last night's election results Democratic voters said that their vote was _against_ Trump and motivated by anger, dismay, and determination prompted by rage.  Victory is sweet, is it not?

Knowing what you are for is a luxury position and the sort of thing that gives you pause and makes you debate yourself and those you like (and don't).  Knowing more clearly what upsets you, what turns on the rage, that is of course easier but also _much more problematic_ because it's a short step to thinking less and feeling more.  That feel, don't think is going to cause real problems you don't want.  If you doubt me on that reference Arjuna at the Gita's opening and just exactly what Krsna says to him when he is all a puddle and starts making up his own reasons for things. If you find yourself doing that thing, then that thing you're doing, don't do that.

So what we need is rage with serenity.  Rage on, calmly.  Put your intelligence is that space of peace and remember that the binaries of emotion ---like this, hate that--- they "come and go" and are _just part of the story_.  Deal. Cope. Endure.  MAKE DO.  That is the first thing put first.  "This is the teaching according to the Reckoning (Samkhya)..." and that comes _before_ you can hear "the teaching that yokes to your intelligence," also known as yoga.  When you get there, to yoga, you find that in the center of peace is rage but that that rage doesn't debilitate you and that it brings with it _all of your intelligence_ (buddhi is the word) and discernment (more buddhi).

Rage with intelligence and you will rise to the occasion.  Otherwise you can just go sit beneath the tree and when you get up pretend that being nice will solve everything.  Good luck with that.  Rage can do you wonders.  So long as you don't screw it up.  That's the key.

Saturday, September 16, 2017

Lying and Leveling, A Rajanaka Experiment in Living

Over on Rajanaka Storm I wrote yesterday about Lying and Leveling with People.  You can find that archive here: http://contraiety.blogspot.com/2017/09/the-lying-strategy-or-merits-of-good.html

The thesis there was more political inasmuch as the choice is LIE BIG to (1) get the meme into people's heads ("Medicare for all!!"), (2) force the argument forward with promises you can't keep, and (3) deal with the consequences of not being able to deliver on those promises because you knew all along that it was based on bullshit or simply too impractical, not real enough.  Or the alternative, which is LEVEL with people: this is what's possible, this is what's likely going to happen, this is at least for now what we know and what we can say is most likely.   This line of thought also presents a different kind of chance to talk about our deeper processes of self-inquiry, our needs and hopes and dreams, what "mystery" means, and how Appa taught me Rajanaka.

Rajanaka began with two critical agendas.

First, Appa having been reared in the most orthodox worlds of caste and tradition was determined to change things.  He wholly and vociferously rejected the social and cultural prejudices of his society.  He would tolerate no such oppression and spent his life speaking out against caste, sexism, homophobia, racism, and injustice against the oppressed.  When he got involved with purchasing the Srividyalaya school he did so because he knew it could become a focal point for social change and a platform from which he could reach into the community.  Inviting me to live in his house was politically and culturally risky, not only for him, but for his whole family.  But Appa wanted a better world, little by little and again and again, he said, we would _not_ stop doing some good.  I have often asked myself how this man, born an orthoprax brahmin in a village in 1936, raised without a father from infancy, how did he come to these values?  This is another story to tell at greater length.

Second, Appa was equally determined to go toe to toe with Indian philosophy and religion.  Let me put it bluntly: he thought most of what was said about bondage and liberation was utter nonsense.  The crux of his objection was that it was founded on Big Lies.  Sure the diagnosis of yoga traditions is irrefutable: this embodied, mortal condition is going to suffer and its temporality is problematic by nature.  Who can argue with samsara?  Certainly Appa didn't even as he reminded us time and again that we are the lucky ones, we made the cut, we survived, and we're here to be grateful for life itself, and to give something back.  People will hurt. So what are you going to do about that?  But the Big Lie comes with the claims to liberation because no matter how you cut that cake liberation means liberation-from the terms of the human condition.  You can arrive at an immunized samadhi, you can claim Oneness that dissolves the dualist experience, you can say you have powers over the experiences of suffering, you can say you are god or that you know god or that having become one with the Unconditional you have arrived at an ultimacy of exception, invulnerable from the world's travails and free-to act from this place of "liberation."

Appa thought this was quite the sell, much like I argued yesterday about politics.  In other words, people seem to need to hear these kinds of stories and claims about liberation, about freedom from suffering, some razored edge distinction between "pain" and "suffering" as if we can't avoid the former but most certainly can be exempt from the latter.  People want there to be answers, a god, a method that really does exempt us from the facts of embodied life and its terminal conclusion.  To put it another way, a good life followed by extinction seems just not good enough for most and everyone wishes there's more and something else.  Rajanaka isn't here to dissuade you or deride your needs or attack your feelings.  Everyone has to tell the story she or he needs to hear just to make it through the day ---we need to be compassionate and gracious to peoples' beliefs.  And life itself is fraught with depth and mystery that leaves _all_ knowledge unfinished, incomplete, and partial.  What we don't know, can't know, and aren't going to find out is as real as all that we think we do.  What we can find out about ourselves is hard work and demands from us commitments to learning and practice, to criticism and painful evaluation.

One of the principles of Tantra has always been its various claims to secrecy and exclusivity.  There are initiations, secret mantras and decoder rings (like you get only from Cracker Jack), and other stuff that is supposed to make you feel Really Special.  You can even nowadays get Certified and use a Capital Letter too in words like Divine and Consciousness and think there are Tantric credentials and stuff.  Like you got something Really Special that somehow isn't what the rest of us already have but don't know it?  I'm not confused by the claims, just not all that interested.

So here is where Rajanaka wants to cut out the Lies that we tell and may even NEED to tell in politics because we need to get people's attention, more than just us.  Rajanaka thinks leveling with you is not necessarily something you want or will like.  Rajanaka doesn't want you not to have what you want or need.  So Rajanaka's idea of leveling with you may not be for you.  I'm kinda' thinking that if you are here and have tolerated these sorts of ideas this many years, you're more or less good with these sorts of ideas.

The Vedic world ---the one before all of the bondage and liberation models--- taught us to live healthy and prosperous lives, be generous and relentlessly committed to justice, decency, and compassion for all living things.  Who could disagree?  At death we return to the ocean of memories from which we emerged and what "survives" death is largely undiscussed.  Appa said that we won't remember our memories after death even as you become memory.  He was being nice, but what he was saying is that we don't survive death but in the form of living memories and information (like DNA) that we won't experience.  We're, umm, dead.  And that's not so bad, I mean you weren't too upset about not living _before_ you got here, right?

But as for these states or claims of any sort that somehow give you power _over_ suffering, exemption _from_ suffering, and then tell you you are somehow going to be immortal in ways that exempt you from death well, as far as Rajanaka is concerned: this is not leveling with people.  Leveling with people is not popular.  It has certainly not been a great business model.  It's easier to sell smoke, mirrors, and certificates. It's harder to love a life that is limited, mortal, and always conditioned, fersure.  It's not even religion to sell anything else, especially if you don't include some claim to the Big Enchilada ---call it enlightenment, whatever, it's liberation.

So if we are not free-from death, much less suffering, then what do we have to live for?  First, each other because you didn't get here alone, aren't alone, and you'll likely leave behind you plenty that bears your imprint.  Second, living to love this life is a complex, messy, unresolvable endeavor but oh so worth it.  There is beauty and nature, there are the astonishing achievements of human culture, from science to mythology and art, and there is your own heart's desire.  Whatever you think is your heart's desire, Rajanaka has a simple message: there's more, way more, always more than you have yet found in this mortal coil.  Stay in the conversation of exploration, never let up, ask every difficult question, and to fullest extent of your very being, try to level with yourself too.

Monday, September 11, 2017

A Spiritual Life Inside the Maelstrom? Dialing 9/11 and Accepting the Invitation to Choose

When we let others choose for us, we need to know that choice will keep us safe or at least make an investment in our present goodness. It's going to be some time before we get to vote again in America for any palpable hope for collective change. So today I'm taking some warm advice from Charles Blow who writes, "...give a bit more space for the activities that celebrate the creative imagination and that express the long tumultuous span of the human condition." 

This same bid for sanity is as well the very heart and soul of the yoga called "Rajanaka." No astral tales of wistful enlightenment or claims of an ennobled exemption from our human situation. No strategies promising soporific peace. Instead an invitation to the conversation welcoming the bounty of mortality as the ostensible gift we can all share. I am ravenous for the real, for the colorable world of many colors. What do you want? Ask yourself that, not to become the follower of any "path" but instead to find your own heart and to choose for yourself what you want from life.

But do choose. Choose a way to live in these troubled times that does you and the world some honest good. Remember how choice is a human privilege we must not diminish or imprison in fear or anger or ideology. We must make choices that can shape shared futures, not merely our own. What risks are worth such a gambit? That being human _together_ is indeed our best hope? Find a way for yourself to celebrate that human condition, no matter what more you want. That's a plan we can all measure and practice without taking anything that isn't on offer to everyone. Apologies that this little sermon turned up on Monday. But today is Monday, September 11th.

Wednesday, September 6, 2017

The Weather, the News, the Dream


Hurricanes, you mean another one?  Don't be lulled by the flavor-free names, there's another after this one.
Then there's news about that guy. Every single day it's just more insane.
And now we have Dreamers who have to worry about dreaming in this life?
It's not so much about facing the facts as it is living in them.

I’ve been hearing a lot about death, devastation, and possible armageddon lately. Some of these cats who've died aren't that much older than I am now. And I’m taking this all very personally. So rather than ponder news we thought unthinkable, let's make this personal.
I need to ask you something.
I want you to do me a favor.

Don't pass me first on the way to oblivion.

I've studied immortality my whole life, professionally even, and I suppose that's why it generates such a splenetic inner conversation. There's no doubt that my lifelong interest is my own shadow's reflex to the greater certainty of annihilation.

Why is it so hard to allow ourselves the feeling that we simply cease to exist? What's the fuss and anxiety about while we're still living? I still study religion because I'm interested in avoidance and the ways we humans will do just about anything to give ourselves the slip. In India the masterpieces of consolation are astonishingly understated, usually involving ineffable alternatives that perfect, annihilate the annihilation, and otherwise promise a promotion to "bliss" when you’re finally up to it. Western monotheisms play a different gambit, usually involving some impressive sounding next life.

When it's all a mystery of some Knowing Eternal, refuge is in the invisible. We've learned while living that invisible things have meaning, like when we feel love. I’m for that. Why should we desist from efforts to describe in detail what we can't know but feel? As for the Almighty Boss, the western traditions make him (always a him) more demanding in the here and now than I could ever honestly tolerate. I'm all for following the rules, so long as we say we make them up. His rules? Not so much. I’ve never been a fan of The Man.

What exactly are the rules? These are always more open to interpretation than religious like to admit. But they have a solution to that: claim you are the Commander's counsel, or better, his authorized agent, his dealer, that you control the warranty. This will let you claim the Great Unknown as familiar territory and let you say that you know a lot about it. You might also get to wear a really cool hat. Think Pope or Dalai Lama. These superintendents of El Jefe tell us he the cares deeply about all sorts of stuff that we can't quite connect to either oblivion or eternity, like who we sleep with, what we eat, and what sort of hat you may not wear. If you're gay or somehow not in the pre-approved lot, there’s more than your credit score you can’t know. You may find it harder to buy a wedding cake than you ever imagined in this life.

My favorite versions of the Honcho tell us that he loves us so much he has plans to barbecue us in a kind of treacle that promises Him an everlasting flavor beyond our comprehension. So be good, or else. Love him, or else. And on a really good day, just plead for mercy and say yes to that dress you'll only wear when everyone else alive can still see it.

My point is simple enough, there's just a lot of fear. Not just the usual insurmountable anxiety because there's a real coda and then an ending but because we spend a lot of time programming in more fear about what's next _right here_ in the land of the living. We want inoculation and spend our time catechizing fantasies. I’m going instead with the ruse that living now is all the difference I can make.

I will do my level best to resist your explanations of eternity that's anywheres near as good as living but I won't resent them either. Everyone needs a way to get through this world with love, mercy, and a whole lot of tolerance for beliefs that make no sense when you’re willing to admit it. What I won't do is accommodate your religion if you're homophobia, or your need to force women to do your will, or your plans for war include me. We've seen the consequences of voting Republican and they aren't pretty.

I’m not sure I'm cool yet with oblivion, pretty sure that that's what on offer, and I’m going to ask now for two favors instead of one. First, if you love your life now, I am sure, really sure we can be friends. The second one was what caused me to write all this in the first place. Please don't pass me first on the way out. I have had enough of that for a lifetime already.












Friday, August 4, 2017

The Storm of Self and Otherness, Finding Refuge and Living in the World

I'd venture we identify with words like "tolerance," "inclusion," and "empathy." We fancy ourselves unbound by dogmas, receptive to differences, and willing participants in diversity. We even try to think about these feelings and issues, understanding that our personal views are shaped and are being shaped by social, cultural, and political forces we neither control nor approve.

There are lots of reasons to be frustrated, infuriated, and eager to withdraw. We need consolation and reprieve, tools for mental health, and methods to flourish when just surviving is no small matter. These stresses are real because no one can manage them to immunity or invulnerability. Being human is a storm punctuated by moments of fair weather. It seems enough to have to care about our own lives, it will require that much more to care about others.

This piece makes a simple enough argument and uses an example that is likely unfamiliar to most.

*First, we must find a deeper peace in the disturbance itself. The hurricane may not feel like refuge and it may not be safe, but that's the first acknowledgement to be made. There is no safe and refuge is not just in some calm eye or at the periphery or in the few days we get "off." Meditation may take us from the hurricane's forces but the weather awaits us wherever we go. Our thesis is that the storm itself is our primary resource. Put another way, it is in being with our contrariety that we become more attuned to the feelings and ideas that shape us and that we try to shape.

*Second, we need to look at others' worlds, others' views, others' imaginings, histories, and traditions. We must do this not only because we live in the world with people with differing views and values (like it or not) but because to see oneself we must learn how to imagine who we are not. Introspection is comparison, evaluation, and preference--- to think otherwise because you are tolerant or inclusive is another kind of self-delusion. We cannot question our assumptions but from within the greater structures ---somatic, cognitive, social, historical--- in which they already exist. To frame worlds we need to try to find the outlines, the dimensions, and the forms that shape. None of us are immune to our bias and neither should we be. If we have done the hard work of contrariety then our opinions are hard won _and_ we might be willing to be changed. Let's embrace that paradox to move this argument forward.

In the deeply arcane world of modern theologies where angels still dance with pinheads, I take a certain notice. It's my job and I still work to fend off too much familiarity, because with too much "I got this" and one becomes lazy, predisposed to think that you _really_ got this. We're better off staying curious enough to read closely, reach out to hone our critical skills, and remember that contrariety means looking for _yet another angle, argument, point of view_. Part of being in the storm is knowing that you can't always predict the weather. Taking imbalance, asymmetry, and limited lines of sight as normal creates more alignment, greater resilience, and honest perspective. Let's not get grandiose: our limitations are crucial to developing our gifts and making the most of our assets. To progress and to grow is to invite the discomforting and trial some for the sake of greater findings.

To take up the contrarian life is to bathe in the irony that to cultivate "contrary" is to soak in empathy. To criticize ---not to diminish, discredit, or project disdain--- but _to understand_ means doing the impossible: trying to see the world as others see, imagining a life you don't lead and aren't likely to embrace. And then apply this very strategy to one's self. This is the core of the contrarian method: learning to imagine, to think, to feel so that one can evaluate, take stock and pause before a hasty judgment. And, yes, you _will_ judge, to dismiss judgment is just another form of judgment. We are always in the business of deciding, classifying, ranking, gauging and guesstimating.

Vital to the process is how we understand the stakes. When the stakes are low for us ---what do you think of the guy who doesn't share your love of beets?--- we need not lean so angularly into our preferences as if they are superior. We endanger our abilities not only to tolerate but to fathom the difference between what is important and what is not. But make no mistake about it, we may be flawed, inadequate, and out of our league when we assay the world, but we are going to do it anyway.  Even the most virtuosic stumble and fail.

Rajanaka calls that humbling process of learning "contrariety" so that we find out what more is possible than confirming our opinions. Rather, we learn more about how to question, placing our arguments (not quarreling, arguing) and feelings (bias, preference, structural prejudice) more in front and before. This could take time to explain but the storm will not wait. Contrariety is the process of being in the storm, staying in the storm, storming back at the storm, and knowing that whatever fair weather you enjoy is worth cherishing. It's coming again, there's nothing to protect you but your willingness to stay in the tempest of learning.

It's crucial too to consider how much is decided, appraised, sized up and negotiated _before_ we are aware cognitively. Our bodies assess first, our minds follow, and the process of choice is neither self-evident nor always actual. Appa used to say that the unconscious is front of us looking back towards us---even when we think it is deeply buried or informing us from behind our awareness. What has been chosen or adjudged, derived and reckoned is no small matter. There are many tools for interrogating these processes, not the least of which are the evocative, symbolic, allegorical resources of myth, poetry, mantra, and other forms of "indirect" inquiry and exploration.

To discover more about ourselves we actually have to care about how others formulate their worlds. We need not assume everyone wants the same things from life, much less that there is a right way, a destination, a goal, or meaning that we all share. In fact, none of those things might exist at all but for our complex processes of invention and contrivance. This doesn't make them less real, only more human: conditioned, provisional, unfinished, and dynamic. "All," "every," "always," are words that we must use and cautiously if we are to fathom the real diversity and difference that is just as human as our sameness in species.

So again, what's with people? And more pointedly, their deepest convictions, traditions, traumatic histories, morals, and feelings that get channeled through the word "religion." If you prefer to say that you are "spiritual" and not "religious" it's worth considering more seriously what it is you think makes you warm to one word and rebuff the other. It matters more that you embark on this more illusive task: what do you want from this distinction rather than what you already believe is the distinction you think you're making.

I'm making a claim here that warrants divulgence. Religion deals with incongruities: between what we want and what say we want, what we hope and what happens, about the difference we try to fathom between what we experience and what appears without our input or consent. In Rajanaka we use the word "paradox" to describe our human condition. The world we see does indeed "go on" without us ---before, during, and after, there's a world "out there." But that same "object" world is our human experience world and we are each "subjects" in it and deciding about it (until, of course, we are not). So there's a there out there and it's also in us and this situation of realities isn't one way or another, it's both and. We left to consider what's on offer and what do we want. Religion is a real part of that story because it informs from behind, during, and it helps determine important issues for our future. The point I want to emphasize is that we're not all the same even though we are all human---more paradox to embrace. I don't expect everyone to agree. (This fact only makes the point, of course.)

I have a good friend who describes himself as a faithful, relatively conservative Catholic. No amount of 21st century evaluations of the natural world's origins and processes repudiates the tenets of his faith. He is educated, sophisticated, and skilled in critical thinking. But he _really_ believes this stuff and when I tease (not really) and say things that would offend (deeply), he takes it well and maintains that his convictions inform his life. I am content to regard these matters in terms of his behavior. He would not contend that one has to be Catholic or religious to be moral or even to get to heaven, where he assures me he will advocate for my inclusion should Peter not find me wholly in the Lord's graces. I jest, but the issues at stake are certainly practical: how do people treat one another, what do they expect of others, and in what ways do their views and values shape, influence, and impose on others. Who gets to decide what?

Appa took ultimacy off the table. He centered his concerns on living our mortal life as wholly mortal. He didn't think that opinions, feelings, and behaviors about things ultimate don't matter. If you think there is a God, an afterlife, a before-life, enlightenment, superior forms of awareness (put here _every_ meditation tradition's claims), all of these sorts of beliefs tell you not only what you want but how you might interact or influence others. We might claim that we are not interested in imposing or indoctrinating others but that is always more a matter of degree than of fact.

It's not a simple equation that allows us to say 'live and let' live is an absolute, no matter how that value plays its part. We actually care what others insist is theirs to believe even if they insist they harbor no views at all (this is an interesting Buddhist claim, for example) or that their views do no mean to impede others' freedom. The important difference between what one believes one "should" or "must" do--- and so others too--- and what one will tolerate even when such ideas or actions violate one's own norms or tenets. What really is okay with us is not always okay with others, not by a long shot.

Inside the Catholic Church right now is a deeply insular argument that involves the role of Catholic dogma and political involvements. If you can stand it, look at this piece in the NYTimes where the factionalism and the dispute involves Vatican politics that represent very different interpretations of dogma.

(https://www.nytimes.com/2017/08/02/world/europe/vatican-us-catholic-conservatives.html?module=WatchingPortal&region=c-column-middle-span-region&pgType=Homepage&action=click&mediaId=thumb_square&state=standard&contentPlacement=19&version=internal&contentCollection=www.nytimes.com&contentId=https%3A%2F%2Fwww.nytimes.com%2F2017%2F08%2F02%2Fworld%2Feurope%2Fvatican-us-catholic-conservatives.html&eventName=Watching-article-click).

If you have a real fascination with how these things are argued using terms like "dominionist theology," "Manichaeism," "prosperity gospel," and all the way to "in hoc signo vinces," go read the article that is all the current fuss.

(here: http://www.laciviltacattolica.it/articolo/evangelical-fundamentalism-and-catholic-integralism-in-the-usa-a-surprising-ecumenism/).

Okay, that was asking a lot. So here are the two crucial paragraphs that outline the so-called liberals' position.

"The religious element should never be confused with the political one. Confusing spiritual power with temporal power means subjecting one to the other. An evident aspect of Pope Francis’ geopolitics rests in not giving theological room to the power to impose oneself or to find an internal or external enemy to fight. There is a need to flee the temptation to project divinity on political power that then uses it for its own ends. Francis empties from within the narrative of sectarian millenarianism and dominionism that is preparing the apocalypse and the “final clash.”[2] Underlining mercy as a fundamental attribute of God expresses this radically Christian need.

Francis wants to break the organic link between culture, politics, institution and Church. Spirituality cannot tie itself to governments or military pacts for it is at the service of all men and women. Religions cannot consider some people as sworn enemies nor others as eternal friends. Religion should not become the guarantor of the dominant classes. Yet it is this very dynamic with a spurious theological flavor that tries to impose its own law and logic in the political sphere."

This is not easy to interpret, as if Pope Francis is somehow okay with legal abortion rights (actually human body rights), same-sex marriage, or other matters the Church is willing to see politically to its own ends. So what in fact is the tribal fight among Catholic theologies (authorities, hierarchies, etc.) if both sides agree that certain claims on human behavior require "moral" adjudication with plainly political outcomes? Both conservatives and liberals believe the sin of abortion warrants political intervention. How is their moral and religious conviction not political?

It's complicated then how these folks think their religious worldviews implicate others who share neither worldviews nor values--- and would oppose their impositions should they demand too dominance in doctrinal views in the realm of opposed secular law. The liberal authors in the cited article clearly see the threat of secularism to be a major concern. But the heart of the matter for them is that conservative Catholics are distorting religious views _and_ becoming political bedfellows with evangelical Protestants in America particularly. They are indeed arguing for _some_ kind of important distinction between Church and State, though it's seems too nuanced to give them more leverage than the conservatives' who say in effect "our beliefs demand _these specific_ political actions." Black and white is always an easier sell and that is a real part of what hovers around the issues dividing these factions. After all, rearranging hearts and minds means finding triggers, appealing to visceral experiences, thinking-less, feeling-more is the easy path.

In another strange feature of this story there is yet another NYTimes piece from a conservative Catholic the core of the argument is that to be an "orthodox" Christian will take removal not only from political allegiances but from the secular world as such. These folks are advocating for a kind of Catholicism that like orthodox Judaism has restricted contact with non-believers and even less political investments. They have decided the jig is up, they've lost to secularism, and it's time to retreat into their own kinds of belief communities. This is a very different strategy that will appeal to very few.

(https://www.nytimes.com/2017/08/02/opinion/trump-scaramucci-evangelical-christian.html)

Just how we think our beliefs and values _should_ enter the world in ways that impose upon others is something we all need to think about. Not only because America is politically in the hands of religious fanatics but because _everyone_ harbors convictions that are beyond compromise. Differences cut deeply and when they cut to the core, we must each ask ourselves what we are prepared _to do_, what will we demand and insist, when do our beliefs and values ask more from us than tolerance. The storm will never rage less.


Friday, July 21, 2017

Five Essential Epic Truths, On the Field Where Politics Meets Spirituality


My spiritual life has everything to do with being a political person. I don't know how or want to live a life in which my responsibilities to family, community, and my own conscience are somehow separate or sequestered.  None of these "worldly concerns" are other than my spiritual life. Where to start? Life is a storm, I'm happy to start there. Who doesn't love the fair weather, the ease and beauty that also comes? Who doesn't love the sweet life and wish for more of it? Life brings it all. Let's go there.

Out there in my public life, I'm getting it again for being "negative." Meh. We all deal, we all cope, we all have our ways of addressing the mortal condition and our shared humanity. I'm not doing anything in my life to be popular, rich, and I do indeed have the luxury/privilege to say pretty much whatever I want because "the man" owns me a lot less than others. I get why people don't speak up or can't.  I get why people take a break, retreat, or check out.

Everyone does what she or he needs to do and if there is #0 Epic Truth, it's that: do the needful.  I have no complaint, grudge, or advice about how _you_ need to deal with events personal, political, or spiritual. But my own views are grounded in a great work that is hard to fathom because, like life, it is written as a riddle that is incomplete, digressive, and filled with contradictions.

More than any other historical or spiritual resource, the Mahabharata shapes my world. This is not a story about how great its going to be. It's the story of making success out of the horror you can expect and greatness from what you could not have anticipated. And here are a few epic points of departure.

One can be happily "negatively" motivated because,
(1) most positive motivating claims are basically wishful thinking that stand no chance in hell of coming true. Justice does not prevail, there is no arc to goodness, and people are just as capable of being venal as they are wonderful.
Epic Truth #1: The most likely possible things must be given priority to know what is coming next.

(2) being honest about how things actually work is a far better strategy for winning. You might still lose but it's vital to keep it real about your strengths, weaknesses, and your opponents. They may be detestable but you have to learn to think like them and with them to deal effectively. I'm all about winning because losing means those jackasses are in charge and that is far, far, far worse than our worst people. If you start with the acidic facts you can develop a strategy based on the truth rather than what you wish were true or some rosy picture scenario.
Epic Truth #2: Do not be a victim of principle when you can be a victor that changes the world incrementally for the better, even if that's not all you want or hope for.

(3) you are dealing with the real world where bad things will happen, best to be well-prepared, and give it your worst. This doesn't make you a "negative" person, it's not cynical, and it's not somehow "dark" or worse. Rather it's a way of dealing with a blind, pitiless, often meaningless world so that you can _make_ some meaning, create lots of happy, and manage to do lots of good. Keeping it real is often a darker than lighter task and, NO, it's not "all light" now or in the end.  If you need pink fluffy unicorns dancing on rainbows, we'll take care of you when that doesn't happen.
Epic Truth #3: Krsna means "dark" and refers to the color of storm clouds ---take his advice, prepare for what the world will do to you and you stand a chance to love life more and more.

(4) it's important to sell hopey hopey positivity because most people _need_ to feel this way just to deal.  Heaven? God knows all? Karma will balance the scales?  Have it your way.  This is why any  candidate, any successful public hero will bullshit us with how great or better it's going to be blah blah.  They are never all wrong anymore than they are all right.  Truth is, you can't sell laundry soap, cars, liberation, entrees on a menu, goodness, or just about anything without telling people it's great, it's going to be great, while you keep that happy face on. 
Epic Truth #4: Lying in the service of deeper truths is why we need myths but a certain amount of dissimulation to reach far better outcomes is going to happen, needs to happen, and is part of the complexity of the deal. Make that deal carefully, with as much savvy as you can.

(5) humans are flawed, deeply flawed, being in politics requires some soul-selling and corruption just to survive, get used to it. The perfect really is the enemy of the good. Good people are far less than perfect. Now take the money, the ethical compromises, the humiliation, the vitriol, the criticism, and the heat it takes to be political, or to live a life in public, or even try to do some _good in the world_, and the outcome is complex and likely morally indefensible. Good deeds will be punished, good people make mistakes and do bad things. We're all accountable and we all need to make our judgments about the company we keep.
Epic Truth #5: Even Yudhisthira. No one gets a pass. He, the very best of us, did the very best he could, and so should we. But no one gets out alive. And even Yudhisthira failed, lied, and did things he regretted. So will you, so will the people you love. Keep good company.

My politics are my spirituality. Mahabharata is not a particularly popular text in Indian spirituality unless its innate conflict, real corruption, its lies and gambles, and above all its ethical compromise are utterly whitewashed. This is the usual interpretation because reality, well, that's a lot harder to take. But there is nothing else quite like it because the great epic invites us, like no other source, to love our humanity for _all_ that it is.