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Many of us wish to change the world. But how can it be done?
First of all, it is obvious we are not just seeking to change the world – the world is changing anyhow, regardless of what we do. The ancient philosophers wisely stated that the only permanent thing in the world is change.
In reality, it is not change we seek, it is a certain, positive, change – a diversion of the river’s flow, an orientation towards a brighter future for humanity.
Second, none of us by ourselves can really make a meaningful impact.
For millennia, specific locations around the world have been regarded with fascination and sacredness. Despite all the materialistic opulence and grandeur of some of the most recent human architectural achievements, there remains something awe inspiring about many ancient structures that have stood their ground for thousands of years. For many, even the most grandiose five-star properties of Dubai look pale when compared to the magnificence of the Angkor Wat Temple Complex in Cambodia for instance.
The Movie The Matrix, released in 1999, and its two sequels (Reloaded and Revolutions), released in 2003, have together been an international phenomena. The first movie in particular, was known as a modern version of Plato’s Myth of the Cave, and the two subsequent parts are of the same universe – the real world and the cave – although further away from Plato’s text. When The Matrix Revolutions was released, it seemed that the dice were rolled. A cycle was complete, and the sun was rising on a world where the cards had been dealt and the rules had apparently changed.
When I left home for college, there was a certain clarity with which I had my life planned out — my career, lifestyle, personal ambitions.
But by the time I graduated, I had far more questions than I had answers. Prompted by an insistent inner voice, I couldn’t help but wonder — is this really what life is all about? I started to question what I truly valued, what success meant to me, and how I could live a more meaningful life.
It was then that I chanced upon a flyer of a school of practical philosophy called New Acropolis.
This question is relevant to the times we live in. The pace of life accelerated by the need for constantly moving, rushing, or accomplishing emphasises the importance we associate with doing. Just being when the whole world seems to be caught up in a whirlwind of action, seems so passive! By doing, we feel we are active and taking charge of our lives. But are we really taking charge of our lives and giving them a fulfilling direction? Well, let’s examine this thought in our current context.
When we think of the word “myth”, we often associate it with something that is untrue; a superstition, or just a story. However, when looked at from a philosophical perspective, mythology forms a significant part of the human legacy and tradition, passed down from generation to generation, and used as a tool in the moral education of our young…
In the wee hours of the morning, Emperor Akbar awoke to the sweet melodious singing of Haridas, guru of the celebrated singer of his court, Tansen. Haridas had been singing a dawn raga. Overwhelmed, Akbar inquired why Tansen was not able to sing like his guru Haridas. Tansen replied that there was one big difference between him and his teacher; while he sang for his lord Akbar, The Great, Haridas sang for the Lord of the universe – God.
I recently had the opportunity to investigate my all-time favourite fairytale, Cinderella, in a new light. I realised that we can infact extract very practical principles to apply in our daily lives. But for this, we need to look at the story that we are so familiar with, through a new lens, leaving behind our preconceived notions for a moment. I began to slowly peel off layers, to attempt to read between the lines, and to grasp the symbolism deeply embedded in the characters and plot.
The term “progress” derives from the Latin “progressus” which means, quite simply, the action of going forward. It is a mere illusion of the senses, intoxicated with hope, the supposition that every forward movement is synonymous with improvement, happiness and joy.
The arithmetic progression of 1, 2, 3, 4, etc. does not mean that 2 is better than 1. If we humanize the process, it is evident that everything will depend on the quality rather than the number, for only a fool would prefer to be given two beatings instead of one.
What is the meaning of spiritual exercises? The term probably originates in the exercitia spiritualia of St Ignatius of Loyola, founder of the Jesuit religious order in the 16th Century. But Ignatius himself developed these exercises on the basis of early Christian philosophy, which in turn derived from the exercises already existing in the philosophical schools of antiquity, where they were referred to under the general term askesis, from which we have the word “asceticism”.
As a logical consequence of the demands of our technological civilization, which is based on the quality and performance of its products, people have finally begun to look at the human being as the main factor in any model of civilization, whether technological or otherwise.
It is now increasingly understood and accepted that the greater a person’s sense of well-being when he or she is producing something, the greater will be the objective quality of the material product.
Hazrat Baba Bulleh Shah is believed to have been born in 1680, in the small village of Uch (Bahawalpur, Punjab) in present-day Pakistan, where his father, Shah Muhammad Darwaish, was a Paish Imam and teacher. Most historians confirm that Bulleh Shah worked as an adolescent herder in the village. Despite his poverty, however, he was able to educate himself very well, and became a well known Sufi mystic, and celebrated Kaafi poet, using the main lyrical form of Punjabi Sufi Poetry.
“And how many years can some people exist
Before they’re allowed to be free?
Yes, and how many times can a man turn his head
And pretend that he just doesn’t see?
How many times must a man look up
Before he can see the sky?”
These lines from Bob Dylan’s song – Blowing in the Wind – flashed in my head as I put down another book written on Giordano Bruno, arguably one of the greatest philosophers from the 16th Century. The lines of the song and Giordano Bruno’s quest seem to echo each other – to urge humanity to look beyond the dark sheaths of ignorance, the petty disputes, divisions and one-upmanship, and to explore the true identity of what it means to be human, which is much more than the mode of survival that has become the focus of our ‘living’, today.
Between the Middle Ages in Europe when it was engulfed in darkness, and today where we admire the marvels of human creation, connectedness, technological advancement, and medical progress, have we really become smarter, happier, more loving and caring? Why does it feel that the last few hundred years of progress have largely been about attempts to master the everchanging outside, without ever addressing the real core of the problem? Have we even spent enough time to understand what the core is? Have we made progress towards finding out what our life is about and who we really are?
Twenty–five centuries ago in Northern India, a man desolated by the quantum and pervasiveness of human suffering in the world, resolved to find a solution. His investigation led him to many masters, abundant knowledge and a plethora of techniques to investigate Truth and Reality, until finally on achieving enlightenment, he devoted the rest of his life to teaching people how to come out of misery.
The Buddha, who never claimed to be anything but human, began teaching, and several hundred years afterwards, his words were compiled into Dhammapada, meaning at the feet of Dharma,
When we argued some years ago in our writings and lectures that a new Middle Ages was approaching, the prediction seemed exaggerated and almost fatalistic.
We also explained at the time that the repetition of historical cycles did not necessarily have to be seen as a calamity or regression, but as part of the natural course of life, which progresses gradually in a circular and spiral-shaped manner, touching similar points along the way, although at different levels of evolution.