Chaos and Order

We live in a day and age that seems to be increasingly chaotic even though innumerable aspects of our lives are regulated through various laws that govern civil society.  Scientifically chaos theory deals with the apparent randomness and their underlying patterns trying to explain how in many complex dynamically varying systems, small changes in the trajectory of events can lead to largely different outcomes in the future, owing to their high sensitivity to initial conditions.  Chaos is not the absence of order, but weakness in predictability of future events.  Patterns continue to operate and exist at all physical levels reorganizing forces to result in a peculiar future outcome.

Our mind space is such a chaotic space and the health of our mind depends on our choice of thought and action.  Each person is given a set of initial conditions and the choices he makes in life can take him through different trajectories to different futures.  And the frequency of the thought waves in the mind are more often alternating than not.  It is only in highly evolved souls that the mind space ceases to generate impulses.  The process of diminishing the impulsive energy inputs from the mind and retracting our consciousness to a witness state is called penance.  This transforms the impulsive mind into an obedient tool that harmonises our body and mind to create an energy flow that intuitively arises from an understanding of an eternal and natural order. 

In most ordinary people the mind space generates impulses based on memory recall and we ride these impulses and act.  Often we add a certain energy to this action as well – the wiser ones add a positive energy arising from a stable intellect; and the lesser ones add a negative energy arising from an unnatural sense of self called the ego.  Positive energy divides the momentum and creates time for fruition.  Negative energy multiplies the momentum leading to fructification of our action on a much smaller timescale. 

Even in our minds, these positive and negative choices alternate and we must make the positive choice in order to arrive at a positive future.  What aids us in making this positive choice are the deep and natural laws that make up the warp and woof of the manifest universe that are represented by the word, Dharma.  Dharma is nothing but the hidden constitutive principles that guide the flow of assumption, sustenance and dissolution of all physical forms. 

Biological identities such as gender and social forms like the family, community and nation exist as an extension of natural social grouping such as class, order, family, genus and species.  In nature, these forms are respected and over time, even these orders go through chaotic periods when subjected to stressful environments resulting in new orders that are more suited for the time and space in which they live.  The choice of a modified and more evolved form is governed by its fitness to survive competition and ability to propagate its own type.  Dharma is that which enables us to similarly sustain and endure our given form and create new offspring in our own image. 

Order and chaos alternate in our minds and hence in our lives.  Disruptive actions create chaos and today’s world seems to be full of such actions.  In every sphere, we seem to be seeking disruptive technologies and approaches.  This phase of chaos succeeds an unsustainable trajectory and precedes a new order.  For example the evolution of solar power as a sustainable source of energy is disruptive to traditional fossil fuel based industries and yet remains a precursor to a future that is more sustainable.  Disruptive modes of public transport and dismantling of traditional ownership patterns will permanently alter the automobile industry and create a new order in the sphere of ownership of vehicles and of transportation.  Disruptive modes of social communication while having a negative impact on the health of individuals, may gradually impact people’s choice making and result in a renewed respect for traditions, the classical arts and for social forms and positions. 

Mind driven people learn only from their personal choices and intelligence driven people learn from the choices made by everyone around them including their own selves.  Those that are driven by a false identity, the ego, hold on to their choices to the detriment of their own forms and their mental well-being and continue to suffer the negative results of their own actions.  This is how addictions arise.

Chaotic choices are often hinged to an element of drama – and while we indulge in drama, significant changes can occur in our breathing patterns.  A heightened frequency of an altercation raises the blood pressure and the temperature in a person and makes him vulnerable for chaotic transformation.  Being subject to such drama, one can experience a reaction in one’s mind field that will recreate the drama internally through repetition, constant feedback loops, self-similarity, fractals and self-organization [all of which are mathematical processes involved in chaos theory!....source..Wikipedia] unless one is mature and strong enough to detach oneself from the effects of such an onslaught.  If not, changes in breathing patterns occur in both the proponent and victim of chaotic choices that creates dark spots of absence in the mind-body field that will consequently become vulnerable to disease.

Thus the game of individual egoic choice is a dangerous game that could result in chaos and the best solace and answer to this is to seek, sustain and encourage order.  Every time one does something to sustain the underlying order from which a form arises, the same effect of durability and health is reflected in the body-mind field of the choice maker and thus the importance of the declaration of natural alignment of choice, the importance of a knowing obedience to its timeless and immutable power, and the relevance of a discussion on Dharma.  Thus Lord Krishna says in the Bhagavad Geeta, ‘mysteriously uncertain are the consequences of action’‘ [गहना कर्मणो गतिः].  This at some level is actually a warning not to indulge in actions the consequences of which cannot be predicted – i.e., chaotic choices. 

Chaotic choices are of three main categories – infatuation, anger and greed.  Infatuation arises from the illusion that this life is yours to enjoy; anger arises from the illusion that people and possessions in your sphere belong to you and must satisfy your expectation; greed arises from the illusion that you lack something.  Each of these illusions create a world of chaotic choices that result in some form of violence resulting in unpredictability in your life.  Each of these illusions are powerful illusions and yet they are just that – artificial forces with no basis in reality. 

When we accept reality, a humility arises in whose presence none of these illusions can exist.  When we surrender our choice making to the hidden order called Dharma, then this divine order guides us and protects us.  When our actions are aligned with Dharma, then our mind-body-soul is integrated and this integration releases a fragrance of internal well being, of a joy that cannot be taken away from us.  This is the path to happiness.  

Happiness is not something that can be procured externally.  It is something within.  All we have to do is do things externally that do not conflict with this internal harmony. 

In order to maintain harmony internally and externally we must respect, instill and sustain order as opposed to chaos.  Internally order arises from stillness.  While the external world is full of events, there is a deep internal space that is unmoving and unchanging.  When we sit still in meditation, flying thoughts gradually subside and slowly you ought to be able to reach into a well of stillness.  As you bring your awareness from stillness back into the external world, you realize that from stillness arises the consciousness of order, the consciousness of Dharma.  This internal state of a deep stillness is the witness state – the state of immutable joy, wholesome being and pure awareness.  As we learn to bet on this source as opposed to external sources of fleeting happiness, the timeless source of that harmony will then guide us to greater and greater levels of order, stability, strength and joy.  May the Lord give us the strength to make the right choices in thought, word and deed.

Qualities of Raama

The following is a direct translation from the original Valmeeki Raamayana

||shreeH||

shreemadvaalmeeki raamaayaNam

ayOdhyaa kaaMDaH

prathama sargaH

He [King Dasharatha] was very fond of his four sons who were the foremost among men; they were like four arms of his physical self

Among them, he was particularly fond of the resplendent Raama, who with his excellent qualities was as Brahma was to his subjects

He {Rama} was indeed the ancient Vishnu himself, beseeched by the devas and born on this earth to destroy Raavana

Kausalya was glowing with her brilliant son as Aditi shone with Indra adorned with the thunderbolt

He was her courageous and handsome son; unenvious of others.  As a son, he was unparalleled on this earth and was in qualities, like Dasharatha

He was always peaceful by nature, and spoke softly of his own accord; even if others spoke harshly to him, he wouldn't return it in kind. 

Even a small favour he would be happy with; and he wouldn't remember any disfavour even if they were in hundreds.

Even though he was regularly engaged in training in the arms, he would when time permitted, speak [in a manner befitting a king] to those of established character, the knowledgeable, the aged and the good people.  

He was intelligent and his language was sweet; he greeted first and spoke endearingly.  Even though he was bravest among the brave, his greatness did not make him proud.

He never lied; he was well read and respected the elderly.  He was admired by the people and in turn he endeared himself to them

He was compassionate and had conquered anger and duly respected the Brahmins;  He was sympathetic towards the poor, was always established in the knowledge of Dharma and was clean in what he accepted

He always kept in mind what was appropriate for his lineage; he treated the kshaatra dharma as his own and respected it very much.  He had faith that it would yield fame in this life and the great heavens afterwards

He was not in the least bit interested in things that were not meritorious nor was he interested in talking of distasteful things. 

He was free of any disease, with a youthful and healthy persona, adept in speech with appropriateness in timing and place.  He could make out the mind of the people by just looking.  In the whole world only one such was ever created [by Brahma]  

The son of the king being thus endowed with excellent qualities, was thought of by the people as if he were their very life walking externally. 

Having been trained properly under his guru, he had studied the vedas and the vedangas systematically.  In the expertise of the astras, the elder brother of Bharata was even superior to the king  [shastra = weapon; astra = weapon with mantra]

Born of auspicious descent, he was magnanimous and never needy, spoke the truth and was sincere in his faith.  He had seen the way of dharma and artha from brahmins who knew of their true import and from experienced elders.  [saadhu = apakaariShu yaH saadhuH, sa saadhuriti keertitaH ]

He knew the essence of dharma, artha and kaama, had outstanding memory and was of an intense consciousness.  Of the worldly duties he was adept at its timely application, was creative in its execution and learned in their ways.  [pratibhaa = praj~jaaM navanavOnmEShashaalineeM pratibhaaM viduH - he    whose awareness is present every moment like the blinking of the eye]

He was humble, never expressed his inner feelings outwardly, kept the secrecy of mantras, and had able supporters.  If he was pleased or angry with something, then he wouldn't rest until the effect could be seen on that object; he was aware of the times to give and the times to accumulate wealth.  

His devotion was firm and he was of an established consciousness; he would not touch anything prohibited by the shaastras nor would he speak ill of others.  He was never lazy nor was he ever caught unawares.  He knew well of his own faults as well as that of others. 

He knew the shaastras well, was of a grateful disposition; he was an expert in understanding the nature of people.  When it came to having to punish or reward someone, he would act with discretion and according to the neeti and nyaaya shaastras.

He was adept at bringing good people together and protecting them.  He would bide for the appropriate time to discipline the evil doers.  He was also adept at knowing how to accumulate wealth and of expending it

He had great expertise in traditional knowledge as well as in the arts.  He would accumulate wealth as well as meritorious work and was involved in his endeavours with a pleasant mind and no lethargy.

He also had great expertise in the entertaining arts such as music and sculpting.  Knowing their relative worth, he was also an expert in taming elephants and horses as well as in riding them.  

In archery he was unparalleled and was acknowledged as such by his peers.  In the battlefield, he would himself lead the charge and defeat the enemy, and was an expert at battle formations.

Even an army of angered devas and asuras could not conquer Raama in battle.  Devoid of jealousy and having subdued the emotion of anger, he had no intolerance towards the well being of others nor any malice.            {Note:  spardhaa = competition; envy = irshyati ; jealousy = asooyaH ; malice =   matsaraH}

He would never treat any being with rejection; nor would he follow those who are in the grip of fate.  With such superior qualities, that son of the king had endeared himself to all the subjects

He was adored and duly respected in all the three worlds and equal to the earth in forgiveness.  In intelligence he was equal to Brihaspati himself and in bravery, to {Indra} the husband of Shachee 

Even as the sun dazzles surrounded by brilliant rays, Rama shone with his magnficent qualities in a manner pleasing to his people and to his father. 

In his work and in his ways he conformed to the highest character.  He possessed a bravery that could not be faced by any enemy.  Of such a one who was equal to the divine protectors of the world, even the Goddess of Earth desired to have him as her lord.

Then the king Dasharatha looking at his extraordinary son endowed with numerous excellent qualities, started thinking thus.

I have aged.  I have lived long.  How can my beloved Rama become king in front of my eyes, during my own lifetime?

Such a desire has completely filled my heart and is now saying: When will I see my beloved son ascend the throne?

He wishes the well being of the subjects and is compassionate towards all living creatures.  He is even dearer to the people than I am; seeing him, they feel the same as they do when they see the rain bearing clouds.

In courage he is equal to Yama and Indra, and in intelligence he is equal to Brihaspati;  In steadfastness, he is equal to the mountain; indeed as far as merit is concerned, he is more qualified than me!

The Quality of Disagreement

The human being is multi-dimensional in his structure carrying with him a body, a mind and a soul.  While the soul is hidden equally within all of creation, the potential of the mind to express varies among the various creatures of the biosphere and is highly evolved in man compared to other creatures on planet earth.  Even among human beings, the potential of the subtle body comprising of the mind-memory-intelligence complex is evolved variedly leading to different levels in one’s ability to comprehend, assimilate, articulate and express.  This varied potential in the subtle body of the human being can find expression in infinitely innumerable ways. 

As human awareness comes down from an integrating intelligence into the realm of the mind it is split into two – making up the duality of the manifest universe – space and time, matter and energy; the male and the female; the right and the left; light and darkness, sound and silence, motion and stillness and so on and so forth.  While duality in nature is essential to the constitution of form and for the three unending processes of creation, sustenance and destruction, this apparent duality is always unified by an underlying integrating principle.  The duality of the mind is akin to the dicotyledonous seed from which the sprout of life emerges.  The mind is a product of this duality in nature and as such carries at once the two twigs required to strike the fire of human expression. 

While we express an opinion, an identity forms simultaneously and tends to carve a place for itself and as the same identity is retained and expressed repeatedly, it gives rise to a false identity called the ego.  Having no roots in the core of the human spirit, the ego is a shadow personality that everyone carries.  In some it is almost transparent while in others, it is dark and almost opaque.  This opacity shields our awareness from crossing the ego barrier and prevents us from reaching into the depths of our personality, into the realm of the soul which is untouched by human opinion or identity. 

It is therefore important for us to consider the quality of our expression.  The most common characteristic of the ego is the assertion of its opinion as superior and its tendency to draw a false strength from its disagreement with the viewpoints of others.  This quality of the ego comes from its insecurity because of its lack of connection to something that is timeless. 

While we express, we are actually in search of a truth, in search of a common core, in search of an explanation for life and its conflicts that will set our mind at rest and allow us peace and contentment.  This quality of our search is hidden and being unexpressed is overcome by the expressions of an ego, of an unnatural sense of self that seeks to survive on its own through physical force, numerical majority and through the influence of divisive ideologies. 

Divide and rule – is a motto of the ego – not a natural principle.  While the natural principles of ‘survival of the fittest’ and ‘principles of natural selection’ are at play in the biosphere and in the human world, the value of the culture of a human community or society arises from a true understanding of what constitutes the ‘fittest’ and what constitutes ‘natural selection’.   The ego tends to interpret that the fittest are those that are physically and financially the fittest; and natural selection is assumed as one’s birth right and position.  And it takes pride in expressing one’s outermost nature with unfettered vocalization of every thought without care, concern or any kind of educated filter.

The mark of a cultured human being does not lie in his ability to merely express what he thinks.  It lies in being circumspect about the same expression.  It lies in being deliberately reluctant to express anything without due consideration to the feelings of those who will be subjected to it, of those who will fall within its influence.  This is what constitutes culture – it is the appropriate degree of consideration for all dimensions of influence of an expression of communication between two sides, wherein the disagreeable is expressed in a subdued manner; the agreeable is expressed in a manner that carries an element of sincere appreciation; and the integrating root of that which unites the two sides is expressed with the most honestly felt intensity and a hint of gratitude for the unmistakable existence of oneness within the innermost heart of every relationship.  At every level the aspect of culture carries with it the exalted fragrance of non-violence.

And a lack of culture is the opposite of it.  It fails to find at the outset that which unifies any two sides and see this evidence or proof that no unity exists at any level.  It fails the test of decorum in expressing that which is agreeable and instead expresses the same with loudness and unbecoming wild cheer that eventually is bound to leave a sour aftertaste.  And that which is the cause of disagreement is vociferously spelt out and the protestations are seen as an expression of right.  The world of swearing and cursing arises from this non acceptance of disagreement and results in acts of discord, hate and violence.  It stems from the inability to raise our consciousness from the divisive mind field to an integrating field of a larger, more durable underlying objective that remains unseen and unfelt amidst the mental noise of disagreement.

In fact we seem to utterly mistake what our rights are and what our privileges are.  We think we have the right to speak anything we want; while what we really have is the privilege to express what ought to be truly expressed.  We think we have the right to work, while what we really have is the great privilege of contributing to the wellbeing of our fellow citizens, our community and our country, and gratefully take our due share in it.  We think we have freedom, but what we do very often with this is that as a result our thoughtless action we get caught up in its web of repercussions. 

We pride ourselves that we are doing some good, while all it is - is that we are awarded this great privilege of being of some use, some service to someone or some cause.  We pride ourselves that we love somebody or something while all it is - is that we have realized the source of love within ourselves and found a person to share this precious gift with.     

This confusion in mistaking privileges for rights arises from a lack of understanding of the nature of the human mind and of the truth of our physical, mental and spiritual dimensions.  The mind is a slave by its very nature.  No matter what you think through your mind and say or act, there is a governing ideology that is driving it.  Inherently the mind needs a master.  This gives rise to an entire world of competing idea structures struggling to govern and control the mind.  The entire field of human psychology stems from a study of these mind structures and their power over the human being.  And none of these structures that arise in the mind field are capable of putting the mind to rest.  It is like trying to find the smartest child to control the other children in a class.  It can be done temporarily but sooner or later it is bound to collapse and the children will be about their tricks again.  It is only when the parent who knows what’s best for the child arrives at the scene and with an assured look makes a sign, that the child will keep its mischief down and obediently do the right thing. 

And what is the right thing?  The right is that which is in the best interest of the child’s wellbeing in all its dimensions and that which will nurture the child’s ability to reach its fullest potential as a human being.  And we must teach the child to handle disagreement with care and a cool approach of strength and wisdom.  If someone is bullying it, we must teach it to stay away from such kids and out of trouble.  If someone is using bad words and ranting uncontrollably at someone else, we must teach the child not to mimic such expressions.  If someone is using swear words, we must teach our child to rise above the temptation to use them. 

Parents and teachers must teach the child from the lessons of life that they have learnt and impart the truth about life and the wisdom of living from the writings of the great masters.  It is not the role of a teacher to allow the child to express what comes to a child’s mind and then make a lesson from it.  As we grow we must become wiser and this wisdom must carry a value, and bring about a weight into our expression.  While expression is natural in children, as we grow into adulthood, our expression must carry the wealth of strength and assurance that comes from a life well lived.   

In adult life also, our thoughts are like our children and they need the same kind of disciplining.  As we moderate and express our thoughts with care and concern, we become more and more cultured, more sophisticated in our manner of response.  And yet this sophistication betrays a simplicity that is a reflection of the simplicity that accompanies the greatest truths of life.  The more cultured we become, the more soft spoken and poised we become.  A large number of events in our lives get resolved on their own.  They merely need a nudge in the right direction – a direction that unifies us in the long run and suppresses that which divides us. 

Disagreement is the sprouting field for violence and therefore the absence of culture in disagreement results in violence.  And the presence of culture in the quality of disagreement is marked by a deeply felt presence of non-violence.  This was the basis on India’s philosophy of non-violence in its struggle for freedom.  Mahatma Gandhi recognized the violence perpetrated by the colonial rulers and disagreed strongly with that position.  And yet our disagreement was expressed through the instruments of non-violent protestations and ultimately India won its freedom without resorting to violence.  This is a cultured manner of disagreement. 

Thus the manner of expression of disagreement is a distinct marker in our test of the presence of culture or the lack of it.  One ought to realize that though our bodies may be different, our minds may often look different ways, there will always remain a deeper spiritual self which is common to our existence and that we emerge out into the numerical many from a unified core. 

May expressions that divide our society reduce and dwindle by the hour and may expressions that incite violence find no takers in a world marked by true culture and timeless wisdom.  May a deeply felt love and respect for that which is deeply shared amongst all of us be reflected in a culture that is tolerant of the journeys and life stories of others, appreciative of the strengths, valour and wisdom of many, and encouraging of the expressions of innate peace and wellbeing of a mature and considerate society; of a hardworking and sincere work force and of a happy and celebrating family, community, nation and the world.