To Know And Not To Believe
Revisiting history and contemporary R literature on disruptions, we'll find that the underlying catalyst sdisbelief in status quo. The Buddha uestioned the Vedic belief system that ad become increasingly ritualistic, usceptible to misinterpretations which supported certain power strucures. Martin Luther's Protestantism essentially questioned existing belief ystems of the Church. Bhakti-saint leera questioned existing notions of Ove, patriarchy and marriage. Disruptions in any sphere arise from fundamental assault on existing nstitutions, power structures and eliefs. This spirit of questioning is orn out of 'knowing'. When the Buddha new' that desire causes all sorrow nd sorrows can be destroyed by overoming desires, he became enlightened. When Martin Luther 'knew' that the hurch had become corrupt, he was ble to nail the Ninety-Five Theses, a list of grievances against the Catholic Church onto the door of a chapel in Wittenberg, which changed the Christian world forever. Only when Gandhiji 'knew'that Indian people could become free of colonial rule, not by military means but by their spiritual might manifested in Satyagraha, he was able to devise the most potent social and political reform movements, inspiring peoples all over the world to gain Independence. Then, there is belief. Much of the bigotry and extremism that we see around us is due to misplaced beliefs; violence is essentially a conflict of beliefs. Imperialism flourished on the belief that it was the white man's burden to 'civilise'non-whites. Dalits were exploited for centuries because some believed they deserved to be exploited because of their alleged karmic "deficiency". Similarly, waris nothing but a clash of beliefs where competing parties fightto establish their version of truth but not TheTruth. All soldiers believe they are on theright side. Samuel P Huntington in 'The Clash of Civilisations' affirms that much of contemporary violence is a result of a conflict of civilisations that arenothing but belief systems. Ata spiritual level, the principle cause of bondage is belief in the existence of the world (which is an illusion). Akin to mistaking the rope for a snake, this illusion of reality distances one from Brahmn and causes misery When we believe that this body is real,we fear disease and death; when we believe that our names and professions are real, arrogance or servility creeps in; when we believe thatnations are real, we either become patriots or anti-nationals. The list of such eliefs is endless. In the era of 'Alt facts', it can be potentially dangerous if the majority starts believing 'facts' which are not so harmonious. The answer is to 'know'and not'believe'. When one 'knows', onereathat there are no 'facts'and logicalcan conclude that there are no Alteither. When we 'know' nations an'believe' them, we can appreciatetfunctional utility of nations and n carried away by 'beliefs' propagateselfish power structures. When we'know' religions and not 'believe'twe are able to appreciate that all ofsay the same thing, but in differentways, and there is no cause for debaand disagreements. Our spiritual traditions focus a simple thing; to evoke the knowerfor only then can one become one wBrahmn, and know that the world inothing but a 'belief'. And all belienothing but distorted perspectivesthe Truth.
DISCLAIMER:
The views expressed in the Article above are Yogi Indra views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Yogi Indra and Speaking Tree,Times of India
To Know And Not To Believe
Revisiting history and contemporary R literature on disruptions, we'll find that the underlying catalyst sdisbelief in status quo. The Buddha uestioned the Vedic belief system that ad become increasingly ritualistic, usceptible to misinterpretations which supported certain power strucures. Martin Luther's Protestantism essentially questioned existing belief ystems of the Church. Bhakti-saint leera questioned existing notions of Ove, patriarchy and marriage. Disruptions in any sphere arise from fundamental assault on existing nstitutions, power structures and eliefs. This spirit of questioning is orn out of 'knowing'. When the Buddha new' that desire causes all sorrow nd sorrows can be destroyed by overoming desires, he became enlightened. When Martin Luther 'knew' that the hurch had become corrupt, he was ble to nail the Ninety-Five Theses, a list of grievances against the Catholic Church onto the door of a chapel in Wittenberg, which changed the Christian world forever. Only when Gandhiji 'knew'that Indian people could become free of colonial rule, not by military means but by their spiritual might manifested in Satyagraha, he was able to devise the most potent social and political reform movements, inspiring peoples all over the world to gain Independence. Then, there is belief. Much of the bigotry and extremism that we see around us is due to misplaced beliefs; violence is essentially a conflict of beliefs. Imperialism flourished on the belief that it was the white man's burden to 'civilise'non-whites. Dalits were exploited for centuries because some believed they deserved to be exploited because of their alleged karmic "deficiency". Similarly, waris nothing but a clash of beliefs where competing parties fightto establish their version of truth but not TheTruth. All soldiers believe they are on theright side. Samuel P Huntington in 'The Clash of Civilisations' affirms that much of contemporary violence is a result of a conflict of civilisations that arenothing but belief systems. Ata spiritual level, the principle cause of bondage is belief in the existence of the world (which is an illusion). Akin to mistaking the rope for a snake, this illusion of reality distances one from Brahmn and causes misery When we believe that this body is real,we fear disease and death; when we believe that our names and professions are real, arrogance or servility creeps in; when we believe thatnations are real, we either become patriots or anti-nationals. The list of such eliefs is endless. In the era of 'Alt facts', it can be potentially dangerous if the majority starts believing 'facts' which are not so harmonious. The answer is to 'know'and not'believe'. When one 'knows', onereathat there are no 'facts'and logicalcan conclude that there are no Alteither. When we 'know' nations an'believe' them, we can appreciatetfunctional utility of nations and n carried away by 'beliefs' propagateselfish power structures. When we'know' religions and not 'believe'twe are able to appreciate that all ofsay the same thing, but in differentways, and there is no cause for debaand disagreements. Our spiritual traditions focus a simple thing; to evoke the knowerfor only then can one become one wBrahmn, and know that the world inothing but a 'belief'. And all belienothing but distorted perspectivesthe Truth.
DISCLAIMER:
The views expressed in the Article above are Yogi Indra views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Yogi Indra and Speaking Tree,Times of India