Sunday, October 14, 2012
The Middle Path: Discipline
The path to "walk with God" was presented vaguely in our readings of Genesis and more clearly in the Qu'ran in the Pillars of Islam. Yet neither of those texts attempted to fully explicate the exact path, let alone define it. Krishna declares to Arjuna that the "equanimity" of Discipline lies in an "understanding of inner resolve" (Gita 38). In this monologue Krishna reveals the rewards of a self empty of desire as a sense of intellectual enlightenment. To be more clear; this self is represented as the foundation for a state of being I'm titling the 'Ideal Self'. This "Ideal Self" as described by Krishna is found when desire and emotional instability are purged "In serenity, --all of his sorrows dissolve; --His reason becomes serene,-- his understanding sure...attain[ing] a peace that eludes--the man of many desires". (Gita 41-42). While this 'Ideal Self' is presented as the appropriate aspiration by Krishna it is markedly different from the conditions for worship presented by the God of Genesis and the Qu'ran respectively. Rather this path is not a limiting factor to hold the believer to their faith but rather a means to expand the individuals experience in the world and to not limit oneself to "fleeting things.. since the cycle is inevitable" (Gita 33,35). This presents a very different kind of believer than we have seen before in our readings of Darwin, Genesis or the Qu'ran. The tenements presented by Krishna don't express the individual as a constituent of a people or even a definitive group. Rather the individual has the sole responsibility for the self and the individual's own state of being, or future enlightenment, is dependent on that individual and not a God.
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I also noted Morgan's observations concerning the difference between the path towards enlightenment in the Bhagavad-Gita versus in Genesis and the Qur'an while reading this text. Namely, this path is much more focused on the individual and an internal transformation than the teachings of a higher God. Morgan highlighted the differences in Krishna's advice that emphasize this distinction. In addition, the vary nature of Krishna's role and relationship to Arjuna distinguish an important difference. Krishna is described as a "charioteer" instead of a God. He and Arjuna are united, "standing on their great chariot yoked with white stallions," (1:14). This imagery promotes a sense camaraderie between Arjuna and Krishna, which contrasts the hierarchical relationship in the other two religious texts. This contributes to Morgan's point because it shows that the Bhagavad-Gita is much more concerned with an individual journey towards enlightenment than simply following the glorified teachings of an omnipotent beings. Krishna's advice is staged in a much more conversational and reflective manner. Arjuna's imploring questions suggest that he is active in the process of enlightenment, rather than passively subscribing to the word of God.
ReplyDeleteI agree with both Morgan and Elanor's insights. I would add that the Bhagavad-Gita's prescriptions for living are distinct in the fact that they empower rather than limit the adherent. In the teachings of both the Qur'an and Genesis the main incentive for the characters to act was for either future reward or to avoid punishment. this coercive leadership by divine beings is in sharp contrast to the Bhagavad-Gita's incentive of self improvement and inner advancement. In that way the focus of the Bhagavad-Gita is much more on empowering the practitioner of the religion and not on coercing or limiting him or her.
ReplyDeleteI would disagree with Morgan that the path of the Gita is less resticting than the path of the other gods of which we have been reading. Both gods present their philosophies and declare that humans are bound to them -- the Gods of Genesis and the Qu'ran declare their philosophies, and people are follow them for their own safety and to perhaps achieve "walking with god". In the Gita, the god Krishna presents his philosophy as the only alternative, because if it isn't followed then one is betraying their fundamental sacred duty, creating bad karma for themselves. Both philosophies are equally restrictive, regardless of the self improvement philosophies of one.
ReplyDeleteI particularly liked Eleanor's comment about God as a "charioteer"in the context of Morgan's post. I agree that this implies a much more bonded and equalized relationship between Krishna and Arjuna and also feel that it presents a much more accessible God. Morgan's statement that the concept of God in the Bhagavad Gita is much more focused on the the acts and journey of the believer is very interesting, especially put into the context of Eleanor's comment about the charioteer.
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