Friday, August 2, 2013

Charvaka, The "Ship of Theseus" and The Compassionate Atheist

"Whether an object which has had all its components replaced remains fundamentally the same object? Whether a ship which was restored by replacing all and every of its wooden parts, remained the same ship?"

Somewhere in the 1st Century CE Greece, the great philosopher Plutarch is compiling an argument that deals with the constant change and the state of flux of the world, ans which is also known as "Theseus's Paradox", "grandfather's axe", and "Trigger's Broom". Plutarch, in his seminal "Life of Theseus" elaborates:
"The ship wherein Theseus and the youth of Athens returned from Crete had thirty oars, and was preserved by the Athenians down even to the time of Demetrius Phalereus, for they took away the old planks as they decayed, putting in new and stronger timber in their place, in so much that this ship became a standing example among the philosophers, for the logical question of things that grow; one side holding that the ship remained the same, and the other contending that it was not the same."
Plutarch's argument is apparently based on his predecessors, mainly Heraclitus, who has extensively contemplated on the idea of change, and whose writing have striking similarities with those of the Charvaka, Sankhya and then Buddhist cannons of his era.

When treated strictly as a philosophical thought experiment, the strongest supporting argument for "Theseus's paradox" can be found within the premises of Shunyta - dependent origination, eternal change, ans non-self. 

* * * *

In this 2013 film by the same name - "Ship of Theseus" - debutant Bollywood director Anand Gandhi renders the following Prakrit verse with some very powerful imagery to portray this millennia old theology of agnosticism, atheism, compassion, impermanence and the so-called the philosophy of change, which captures the essence of many eastern "religions" being practiced by no less than a billion people today.

The original verse of this now extinct Charvaka tradition survives in the oral traditions in Gujarati language. For this adaptation, the director translated them back first from Gujarati into Prakrit, and then into English. From the song "nAham jAnAmi kampI dEvam na daIvam", the first line below captures the Prakrit verse from the video using devnagari script, followed by its English translation as it appears on screen.


Naham Janami (song)

नाहं जाणामि कंपि देवं न दईवं, णत्थि इसरो णियन्ता ।
There are no celestial beings I know of, there is no god

णत्थि सग्गभूमि ण णिरयं ।
Neither heaven nor hell

णो जगकत्ता णो विकत्ताय ण य जगईसरो कोवि ।
Neither a preserver, nor an owner of this universe

ण रक्खओ ण भक्खओ ।
Neither a creator nor a destroyer

ण य कालाईओ आदित्ठो दन्दनाईओ ।
No eternal judge

कम्मुणो चेव दण्डं । (2)
There is only the law of causality

हं सयमेव सट्ठा भोत्ता य मे सुहदुह - पियाप्पिअसंजोगाण ।
I take responsibilities for my actions and their consequences

अप्पसरियो जीवो सव्वाण सुहुमतिसुहुमेसु ।
The smallest of creatures have a life-force just like mine

नत्थु कोवि कयापि दुहिओ मया ।
May I never cause any harm to anybody

सया मे इइ संवेअणा ।
May I always have such compassion

सच्चस्स मग्गा बहवे, सच्चो य एगरुबो णवरं ।
The truth is multifaceted, and there are many ways to reach it

समया मे मणो दुव्विहअवस्थासु ।
May I find balance in this duality

मम पत्थणा - निज्जरउ अन्नाणकंमं ।
I pray, may my karma of ignorance be shed

शुद्धसासयरुवो हं इइ अत्थु मे सद्दंसणंअन्ते - ण य भवउ चवियं,
May my true self be liberated from the cycle of life and death

मे पयं मोक्खमग्गओ ।
And attain moksha (by walking the path to nirvana/liberation)
.

Saturday, May 25, 2013

The Buddha Purnima 2013 Vesak Message by Thich Nhat Hanh

..

Today we celebrate the appearance of Siddhartha on this planet. However, the majority of us only worship Siddhartha as a supreme sacred power with the ability to bless and to protect us from danger. Not many are able to walk the path he has walked, to handle suffering, generate happiness, reestablish communication and touch Nirvana in the present moment. Our Buddhism of today mostly is a Buddhism of devotion. What the Buddha advised us—to let go of such things as fame and sensual pleasures—we now ask him to grant us.

Practicing mindfulness, concentration and insight, walking the Noble Eightfold Path as the path of happiness in the present moment, has become only a very small part of Buddhism as it is practiced today. We did not inherit the most precious parts of the spiritual heritage that Siddhartha left. Our Buddhism has become corrupted, unable to play its original role. We need to put all our heart into renewing Buddhism, so that it can continue to play its role in generating peace for individuals, families, countries and societies. By only practicing devotional Buddhism, bowing our heads amidst incense all day long, we will not able to do that—and not be worthy to be called descendents of the Buddha—the Great Conqueror of Afflictions.
Go here for the complete press release.

Sunday, December 23, 2012

"Invictus"

"Invictus", the 1888 Victorian poem by William Ernest Henley, has inspired many a peoples of nations, including Nelson Mandela, and Clint Eastwood who made a Hollywood movie by the same name on the same subject in South Africa.
"Out of the night that covers me,
Black as the pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul.

In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeonings of chance
My head is bloody, but unbowed.

Beyond this place of wrath and tears
Looms but the Horror of the shade,
And yet the menace of the years
Finds and shall find me unafraid.

It matters not how strait the gate,
How charged with punishments the scroll.
I am the master of my fate:
I am the captain of my soul."
Invictus (2009) - Morgan Freeman, Matt Damon, Dir: Clint Eastwood



Sunday, November 11, 2012

Richard Dawkins - on Sex, Death, and The Meaning of Life [More4]

IN A THREE-PART SERIES starting in Oct '12, Richard Dawkins tracks the three nouns of the title from the perspective of how life (might) looks like without religion.

Every episode repeatedly reminds the viewer that "More and more of us realise that there is no God. And yet...".

The first episode talks about Sex and the (religious) notion of sin. Try here. ("Sin" is, by definition, a religious notion.)


The second episode discusses death from a factual, pragmatic perspective as a reality, and the inherent denial that all religions propose as an alternative. Try here.

The third and final instalment takes the examples of the struggles that Leo Tolstoy, Henry Graham Greene, and Albert Camus have put forth in finding the "meaning of life" (through the entanglement of religiosity). Try here.


Tuesday, March 13, 2012

Heraclitus of Ephesus ― Impermanence, Flows, Logos

Nothing endures but change; Change is the only constant. ―Heraclitus
Heraclitus of Ephesus (535–475 BCE), more commonly known as the obscure, the riddler, or the weeping philosopher, has been one of the earliest line of Naturalist greek philosophers. It may very well be that Nietzsche took direct inspiration from Heraclitus' nature-dwelling wanderer's lifestyle in developing the character of Zarathustra for Thus spake Zarathustra. In a pre-Socratic greek thinker's world, philosophers such as Anaximander posited that "the origin or the ultimate reality was an 'indefinite' and eternal divinity called Apeiron –a formless, boundless, ageless, infinite with abundant supply of matter which gives rise to all natural phenomena". The material world was composed by this boundless apeiron from which arose the elements (earth, water, fire, air), and pairs of opposites (hot and cold, wet and dry), which, as it were, akin to properties of these elements. Anaximander further believed, through his teacher Thales of Miletus and the prevailing belief system of the time, that these elements –according to their pairs of opposites– continue to be in a constant state of war with each other.

Anaximenes of Miletus, a student and successor of Anaximander, and a proper, though senior, contemporary of Heraclitus, removed the concept of apeiron, proposing in stead that there was not so much a war of opposites that Anaximander posited, as a continuum of change. His new proposition now rested on his concept of Material monism –a one, single, "root" element as an originator for all the rest. Anaximenes chose Air as his fundamental or "root" element.

Heraclitus improvised the theory by further removing dependance on material monism, and proposed that everything in the universe rests on an abstract, subtle, principal rather than gross, tangible, matter. He called this Logos, and along ith Anaximander's precepts, the theory came to be known as The Unity of Opposites. Heraclitus coined the word Logos from the root legō, suggesting through his rather obscure style of narration that it is the fundamental principle, where "all entities come to be in accordance with this Logos". Plato, Aristotle and others, under influence of Heraclitus' work, subsequently developed Logos to mean Logical Discourse. (Aristotle's initiative of establishing Logic as a proper independent branch of philosophy –what we now call Aristotelian Logic– traces its origins to Pythagoras, which seems a separate, parallel, descending line from Anaximander.)

The following are two surviving fragments from Heraclitus's writings on his concept of Logos around 500 BCE:
 1)   "This Logos holds always, but humans always prove unable to understand it, both before hearing it and when they have first heard it. For though all things come to be in accordance with this Logos, humans are like the inexperienced when they experience such words and deeds as I set out, distinguishing each in accordance with its nature and saying how it is. But other people fail to notice what they do when awake, just as they forget what they do while asleep."
2)    "For this reason it is necessary to follow what is common. But although the Logos is common, most people live as if they had their own private understanding."
Among the more recent studies, Carl Jung in his analytical psychology contrasted a rational, critical, decisive logos with an emotional, non-reason oriented and mythical elements of mythos. In Jung's approach logos vs mythos can be represented as "science vs mysticism", or "reason vs imagination" or "conscious activity vs the unconscious".

Notice the inescapable resemblance of i) Anaximander's line of thought with that of Vedic cosmological world-view of Hirnyagarbha (void) as the origin; ii) his position that the divinity of Apeiron informs each and every thing and bing in the universe, comparable with the Indian tradition of seeing God everywhere; iii) and Heraclitus' proposition of "continuum of change" with Samkya philosophy, and later, Buddha's idea of impermanence. The ideas are contemporary of the era 550–500 BCE. At the same time, iv) also notice the similarities between the idea of Logos and the Chinese concept of Tao; as well as v) the pairs of opposites with the unity of Chinese ying–yang. The point shines even brighter when we look into some of the surviving writings of Heraclitus.

Πάντα ῥεῖ (panta rhei) – Impermanence –"Everything Flows"–"Everything is in a state of flux"
ἐδιζησάμην ἐμεωυτόν...
Self-examination is the hardest thing to do

Seyn und Nichts sey dasselbe
Being and non-being are the same

τὰ ὄντα ἰέναι τε πάντα καὶ μένειν οὐδέν
All beings going and remaining not at all

Ποταμοῖς τοῖς αὐτοῖς ἐμβαίνομέν τε καὶ οὐκ ἐμβαίνομεν, εἶμέν τε καὶ οὐκ εἶμεν.
We both step and do not step in the same rivers. We are and are not

ἐκ τῶν διαφερόντων καλλίστην ἁρμονίαν
Out of discord comes the fairest harmony

Friday, March 9, 2012

Alan Watts - The Silent Mind (Awareness Meditation)

In this early 1960 recording of his TV episode by the same name, Alan Watts gradually walks the talk of a silent mind through meditation. Using calligraphy and the abstraction models, Watts argues why meditation is considered essential for sanity by the traditions, highlighting why no-thought is required for [better] thoughts. Man's conditioning, especially in the West, of putting strain on the human senses impedes the clarity of them, he argues, since it is unnatural. Further, the constant thinking about the experiences in terms of coding them into words, this abstraction of thought, increasingly divorces us from the reality. Watts proposes that this is the reason why this attitude of having a quiet observation, without thoughts, at least some of the time during the day, has been developed in the East.

Portraying a meditating buddha.
He clarifies that this is not to say that thinking is a disturbance, that it is something that the human being shouldn't do; on the contrary, it is a highly important acquisition of man. But thinking isn't of any real value to us, he argues, unless we can also practice non-thinking; unless we can have our minds silent and make immediate contact with the real world as distinct from the world of pure abstraction of thoughts. The logic Watts proposes is the saying, "talking to oneself all the time is a sign of madness", while arguing that one's thoughts are in effect a self-talk. He then postulates that this non-thinking is what is called meditation.

Wednesday, March 7, 2012