Thoughts on the Bhagavad Gita (translated by Stephen Mitchell)

I’ve been wanting to read the Bhagavad Gita for a while, but the copy that I had (provided to me by the Hare Krishnas at a Dead concert) seemed very long, so I was reluctant to start. But recently I did give it a shot and quickly realized that it was about 90% commentary, so I put it back and made the decision to find a different translation. So when I was perusing books at a bookstore recently, I discovered a translation by the poet Stephen Mitchell. I figured this would be a good version for me to delve into, and I was correct. The text flowed beautifully, and it was very easy to follow and digest the text.

As with all spiritual texts, there is such a wealth of wisdom that it is impossible to do it justice in a short blog post. With that in mind, I will share a few quotes that I connected with, as well as my thoughts regarding those passages.

Driven by desire for pleasure
and power, caught up in ritual,
they strive to gain heaven; but rebirth
is the only result of their striving.

They are lured by their desires,
besotted by the scriptures’ words;
their minds have not been made clear
by the practice of meditation.

The scriptures dwell in duality.
Be beyond all opposites, Arjuna:
anchored in the real, and free
from all thoughts of wealth and comfort.

(p. 54)

While mystical and spiritual texts are great sources of wisdom and inspiration, Lord Krishna points out the issue—they fall short of the wisdom and freedom gained from active spiritual pursuits. Scripture uses symbolic language to try to express the ineffable experience of direct connection with the Divine which is gained through yoga and meditation. Those who seek the Divine solely in text will never find what they seek. It is only through actively engaging in practices that one may catch a momentary glimpse of the Divine.

As fire is obscured by smoke,
as a mirror is covered by dust,
as a fetus is wrapped in a membrane,
so wisdom is obscured by desire.

Wisdom is destroyed, Arjuna,
by the constant enemy of the wise,
which, flaring up as desire,
blazes with insatiable flames.

(p. 69)

This made me think a lot about our current society. Social media, advertising, and even the news to some extent, all feed the human desire for what they don’t have, or what they don’t have enough of, or what will keep them safe, and on and on and on. This desire, this constant striving, is manifesting much of our current social and political problems right now. People are prone to react rather than think and respond carefully. I have made a conscious effort to minimize the amount of social media and advertising information that I am exposed to, and as a result, I have become much happier and calmer.

I am the father of the universe
and its mother, essence and goal
of all knowledge, the refiner, the sacred
Om, and the threefold Vedas.

I am the beginning and the end,
origin and dissolution,
refuge, home, true lover,
womb and imperishable seed.

I am the heat of the sun,
I hold back the rain and release it,
I am death, and the deathless,
and all that is or is not.

(pp. 116 – 117)

What I like about this passage where Lord Krishna is describing himself to Arjuna is that he uses a series of opposites to describe his essence. It is like a balancing of light and dark, yin and yang, life and death. The Divine must surly encompass all, for everything emanates from the Source and, therefore, everything must exist within the Source. This kind of echoes Revelation 22:13 where Christ says: “I am the Alpha and the Omega, the first and the last, the beginning and the end.”

This is the soul-destroying
threefold entrance to hell:
desire, anger, and greed.
Every man should avoid them.

The man who refuses to enter
these three gates into darkness
does what is best for himself
and attains the ultimate goal.

(p. 173)

This is so true. If more people would replace desire with acceptance, anger with love and forgiveness, and greed with charity, what a different world this would be. How much happier we would be as a global society. There is still hope for us. Although I sometimes despair, I remember that humans have an incredible capacity to change. I will do my best to help promote change for the better.

Thanks for stopping by, and many blessings!

“The 2001 Electoral Campaign and Veteran Communist Strategy” by Umberto Eco

While this essay, included in the book Turning Back the Clock: Hot Wars and Media Populism, explores the 2001 Italian election, there is a lot that is relevant to the 2012 election here in the US.

Eco first points out that advertising principles play an important role in electoral campaigns: “From the model of advertising they have taken the constant repetition of one symbol plus a few simple slogans, as well as a shrewd color scheme.” (p. 121) In the US electoral race, this is standard across the board, and every candidate must use some color combination of red, white, and blue.

One thing I have noticed about the 2016 US political race is how aggressive it has become. Eco points out that this was also the case in the 2001 Italian election: “… every opposing point of view was branded as against the people, accompanied by constant complaints about the aggressiveness of others.” (p. 123)

Possibly the most frightening similarity is the stanch refusal to compromise on anything. Politics in the United States has become so polarized that it no longer matters what the policy or idea is—if it was presented by the other party, then it must be rejected completely. This was also the case in Italy, as Eco explains.

The 1968 model also lives on in the tactic of never giving an inch to the adversary, but always demonizing him whatever his proposals are, then refusing dialogue and debate (such as turning down interviews with any journalist seen as a lackey of power). This rejection of compromise was based on the constantly reiterated conviction that revolutionary victory was imminent.

(p. 125)

As I read this, I could not help but consider the Republican refusal to consider a Supreme Court nomination from President Obama asserting that the next president (meaning a Republican based on their victory conviction) should fill the post.

Finally, there are stark similarities between Berlusconi and Donald Trump regarding popular appeal and the reasons behind it, particularly that because he is rich, he is better qualified to be a leader.

Nor should we ignore the populist stamp of some of the arguments with which people, even those of humble origins, used to demonstrate their liking for Berlusconi. The arguments are: (1) being rich, he won’t steal (an argument based on the man in the street’s slipshod equation of politician with thief); (2) what do I care if he looks after his own interests, the main thing is that he look after mine too; (3) a man who has become enormously rich will be able to distribute wealth among the people he governs…

(p. 126)

History has a nasty habit of repeating itself, as is evident when you compare Italy’s 2001 election with the current American one. Sadly, though, people ignore or forget the lessons that history offers. I can only hope that this tendency changes in the future, but, if history is any indicator…

Thoughts on “Infinite Jest” by David Foster Wallace – Part 7

V&V’s NoCoat campaign was a case-study in the eschatology of emotional appeals. It towered, a kind of Überad, casting a shaggy shadow back across a whole century of broadcast persuasion. It did what all ads are supposed to do: create an anxiety relievable by purchase. It just did it way more well than wisely, given the vulnerable psyche of an increasingly hygiene-conscious U.S.A. in those times.

(p. 414)

Joseph Goebbels, the Minister of Propaganda in Nazi Germany, claimed that American advertising was an inspiration for his propaganda. The goal of propaganda is to create a sense of fear and lure people into accepting an ideology. The more subtle, the more effective.

I had never given too much thought to advertising creating fear and using that fear to sell products. But it makes sense. Advertisements for home security systems are all about the fear of someone breaking into your home. Even just showing a picture of a baby in a high chair waiting to be fed will subconsciously create a fear for parents about the health and well-being of their child.

Media is bombarding us with information all designed to heighten our fear, whether it’s the news, advertising, or memes on social media. The irony is that all this fear-mongering is making me fearful about where our civilization is heading. There is just no way to escape it.

Joyce’s “Ulysses” – Episode 15

This episode corresponds with the section in Homer’s Odyssey concerning Odysseus’ encounter with Circe. According to Greek mythology, Circe is the goddess of magic and sorcery and is renowned for her knowledge of potions and herbs.

In Homer’s Odyssey, Circe is described as living in a mansion that stands in the middle of a clearing in a dense wood. Around the house prowled strangely docile lions and wolves, the drugged victims of her magic; they were not dangerous, and fawned on all newcomers. Circe worked at a huge loom. She invited Odysseus’ crew to a feast of familiar food, a pottage of cheese and meal, sweetened with honey and laced with wine, but also laced with one of her magical potions, and drunk from an enchanted cup. Thus so she turned them all into swine with a wand after they gorged themselves on it. Only Eurylochus, suspecting treachery from the outset, escaped to warn Odysseus and the others who had stayed behind at the ships. Odysseus set out to rescue his men, but was intercepted by the messenger god, Hermes, who had been sent by Athena. Hermes told Odysseus to use the holy herb moly to protect himself from Circe’s potion and, having resisted it, to draw his sword and act as if he were to attack Circe. From there, Circe would ask him to bed, but Hermes advised caution, for even there the goddess would be treacherous. She would take his manhood unless he had her swear by the names of the gods that she would not.

(Wikipedia)

In Joyce’s novel, this episode takes place in the red light district, most of which is in a brothel. The entire episode, which is the longest in the book at around 180 pages, is written in the form of a play script. The majority of the “action” that takes place is in the form of hallucinations and mental visions induced by intoxication. This draws on the symbolism of Circe as a sexual temptress and one who can ensnare men using drugs and potions. I see the use of the play form as symbolic of the action playing out on the stage of the individuals’ minds and psyches.

In Homer’s epic, Circe turns Odysseus’ men into swine. Likewise, Joyce uses pig metaphors throughout the episode to reinforce the image of the men who are soliciting the prostitutes being nothing but swine.

Most of Bloom’s hallucinations are tied to feelings of guilt regarding his sexuality. At one point he imagines himself on trial where all his dark secrets are exposed. It is like he is being accused and confronted by his conscience which is no longer comfortable with the things he has done and imagined.

THE CRIER

(Loudly.) Whereas Leopold Bloom of no fixed abode is a well-known dynamitard, forger, bigamist, bawd and cuckold and a public nuisance to the citizens of Dublin and whereas at this commission of assizes the most honorable…

(p. 470)

In one of the hallucinations, Bloom has a cross-dressing fantasy. He imagines himself being forced to assume a female role and become a prostitute. This ties in with Hermes’ warning to Odysseus that Circe would take his manhood.

BELLO

(Points to his whores.) As they are now, so will you be, wigged, singed, perfumesprayed, ricepowdered, with smoothshaven armpits. Tape measurements will be taken next your skin. You will be laced with cruel force into vicelike corsets of soft dove coutille, with whalebone busk, to the diamond trimmed pelvis, the absolute outside edge, while your figure, plumper than when at large, will be restrained in nettight frocks, pretty two ounce petticoats and fringes and things stamped, of course, with my houseflag, creations of lovely lingerie for Alice and nice scent for Alice. Alice will feel the pullpull. Martha and Mary will be a little chilly at first in such delicate thighcasing but the frilly flimsiness of lace round your bare knees will remind you…

(pp. 535 – 536)

In another of Bloom’s hallucinations, he encounters the Goddess in the form of The Nymph. She accuses him of exploiting her, using her sacred image in advertising as a means to sell things. I found this to be a powerful critique on how women continue to be exploited by the media.

THE NYMPH

Mortal! You found me in evil company, highkickers, coster picnic makers, pugilists, popular generals, immoral panto boys in flesh tights and nifty shimmy dancers, La Aurora and Karini, musical act, the hit of the century. I was hidden in cheap pink paper that smelt of rock oil. I was surrounded by the stale smut of clubmen, stories to the callow youth, ads for transparencies, truedup dice and bustpads, proprietary articles and why wear a truss with testimonial from ruptured gentleman. Useful hints to the married.

BLOOM

(Lifts a turtle head towards her lap.) We have met before. On another star.

THE NYMPH

(Sadly.) Rubber goods. Neverrip. Brand as supplied to the aristocracy. Corsets for men. I cure fits or money refunded. Unsolicited testimonials for Professor Waldmann’s wonderful chest exuber. My bust developed four inches in three weeks, reports Mrs Gus Rublin with photo.

BLOOM

You mean Photo Bits?

THE NYMPH

I do. You bore me away, framed me in oak and tinsel, set me above your marriage couch. Unseen, one summer eve, you kissed me in four places. And with loving pencil you shaded my eyes, my bosom and my shame.

(pp. 545 – 546)

This is such a long episode and there is so much that can be analyzed and explored, way too much for a single blog post. As such, I will look at one last quote that struck me as interesting. Stephen (who was with Bloom in the brothel) gets into an argument with a soldier. He criticizes the soldier’s willingness to die for his country. It is a display of anti-nationalism. Considering that Joyce wrote this at a time when nationalism was on the rise in Europe, I found it a poignant critique on the socio-political climate of the time.

STEPHEN

(Nervous, friendly, pulls himself up.) I understand your point of view, though I have no king myself for the moment. This is the age of patent medicine. A discussion is difficult down here. But this is the point. You die for your country, suppose. (He places his arm on Private Carr’s sleeve.) Not that I wish it for you. But I say: Let my country die for me. Up to the present it has done so. I don’t want to die. Damn death. Long live life!

(p. 591)

My next post on Ulysses will cover Episode 16 which ends on page 665 in my copy with the phrase “… and looked after their lowbacked car.”

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Previous Posts on Ulysses:

Episode 1

Episode 2

Episode 3

Episode 4

Episode 5

Episode 6

Episode 7

Episode 8

Episode 9

Episode 10

Episode 11

Episode 12

Episode 13

Episode 14

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References:

http://www.sparknotes.com/lit/ulysses/section15.rhtml

http://en.wikipedia.org/wiki/Circe