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I began this text before bed last night, and finished it upon rising this morning. It was a very powerful, inspiring, and peaceful reading. As with the Homeric Hymns, I am so glad I read THIS edition of “The Bhagavad Gita.” This is from the “Vintage Spiritual Classics.” As the editors indicate, this series “present[s] the testimony of writers across the centuries who have considered all these [spiritual] difficulties and who have pondered the mysterious ways, unfathomable mercies, and deep consolations afforded by God to those who call upon Him from out of the depths of their lives. These writers, then, are our companions, even our champions, in a common effort to discern the meaning of God in personal experience” (viii). I look most forward to reading “The Little Flowers of St. Francis of Assisi” with a preface by “Madeleine L’Engle (“A Wrinkle in Time”).
The preface of this text is written by Eknath Easwaran (deceased Indian Prof. of Eng. at Berkley). In addition to setting the stage for the Gita, he explains important Hindu terms including Brahman, Atman, dharma, karma, samsara, and moksha. As the back cover indicates, the Gita is “the most famous poem in all of Hindu literature [and] consists of a dialogue [where] Krishna provides Prince Arjuna with the spiritual means to take action under trying circumstances.” Finally, I feel this text not only provides us with a glimpse into the power of Hinduism, but can be applied beyond Hinduism – to spiritualism in any shape or form.
Easwaran indicates that “Whatever form is worshiped it is only an aspect of the same on God” (xx). This reminded me of C.S. Lewis’s “Chronicles of Narnia,” particularly in “The Last Battle” where Aslan himself informs that no matter who one thinks one is worshipping, no matter what name it is given, if it is in good heart, it is to Aslan. In the Gita, Krishna informs, “Those who worship other gods with faith and devotion also worship me . . . even if they do not observe the usual forms. I am the object of all worship” (50). As Krishna lists all the ways he exists in the world, he states, “Among animals, I am the lion” (56). This, of course, only furthered the connection for me between the Hindu’s Krishna and Lewis’s lion form of the Christian God. This delights me!! What I see is that all religions are equal and all religions are right. If we worship in good heart and do good deeds for just reasons, we are walking a path toward the Creator, whoever that Creator may be. Easwaran instructs, “The whole purpose of every experience, every activity, every faculty, is to turn the human being inward and lead us back to our divine source” (xlviii). I do not think it matters what name we give that source, as long as we move towards it we move in the right direction. We can then each find a source – a religion, perhaps – a set of rituals and rites that makes sense for each of us. But, all those religions deliver us to the same sense of peace, goodliness, and closeness to God.
Easwaran also tells us that, “personality is a process, the human personality is constantly remaking itself . . . by training the mind, the Gita says, anyone can learn to step in and change old ways of thinking. That is the central principle of yoga” (xxxiv). I love the emphasis that we are in charge of our lives. If we can train ourselves to find that quiet place inside and to focus beyond the busy-ness of life, we can find this peace and determine our thoughts and our reactions to the events around us. When we can do this, we are free. “Whatever comes – success or failure, praise or blame, victory or defeat – he can give his best with a clear, unruffled mind. Nothing can shake his courage or break his will; no setback can depress her or make her feel burned out” (xl). I think we would all do well to remember this. As Buddha directed: “All that we are is the result of what we have thought. We are made of our thoughts; we are molded by our thoughts” (qtd. on xlvii). We would do best, then, to direct those thoughts to our Creator.
In his final paragraph, Easwaran reminds us: “The Gita places human destiny entirely in human hands . . . we shape ourselves and our world by what we believe and think and act on, whether for good or for ill” (xlix). So, again, if we act in good heart, we will move toward the Supreme / the Creator / God. And if we continue to take those good steps, we affect our own lives and those around us with a positive and spiritual force.
Finally, Krishna informs us: “The body is mortal, but he who dwells in the body is immortal and immeasurable . . . there is neither slayer nor slain. You were never born; you will never die . . . you do not die when the body dies” (10.) “The Self of all beings, living within the body, is eternal and cannot be harmed” (11). While I am very attached to this world and enjoy the experience of it, I do find a great comfort in knowing that at the end of this body, I do not end. There is a great beyond; I do not think we can deny it. And, amongst the chaos we sometimes experience and the fears that we face, I find it comforting that the chaos cannot destroy the Self.
On another note, as I am taking a course in Dreams right now, this struck a chord in me: “the ego dies every night. Every morning we pick up our desires where we left off . . . as a person’s last waking thoughts shape his dreams, the contents of the unconscious at the time of death – the residue of all he has thoughts and desired and lived for in the past – determine the context of his next life” (xxxvi). This made my dream journal seem all the more important; I want to know my unconscious self! And, among other things, this also made me think of the scene in Hamlet, where our protagonist cannot kill the villainous King after he asks for forgiveness.
On a final note, I will leave you with these words from Krishna,
“Be fearless and pure; never waver in your determination or your dedication to the spiritual life. Give freely. Be self-controlled, sincere, truthful, loving, and full of the desire to serve . . . Do not get angry or harm any living creature, but be compassionate and gentle; show good will to all. Cultivate vigor, patience, will purity; avoid malice and pride. [Then] you will achieve your divine destiny” (81).
Catholic or Baptist, Hindu or Buddhist, Jew or agnostic, I think we will all do well to reflect upon these words.
The preface of this text is written by Eknath Easwaran (deceased Indian Prof. of Eng. at Berkley). In addition to setting the stage for the Gita, he explains important Hindu terms including Brahman, Atman, dharma, karma, samsara, and moksha. As the back cover indicates, the Gita is “the most famous poem in all of Hindu literature [and] consists of a dialogue [where] Krishna provides Prince Arjuna with the spiritual means to take action under trying circumstances.” Finally, I feel this text not only provides us with a glimpse into the power of Hinduism, but can be applied beyond Hinduism – to spiritualism in any shape or form.
Easwaran indicates that “Whatever form is worshiped it is only an aspect of the same on God” (xx). This reminded me of C.S. Lewis’s “Chronicles of Narnia,” particularly in “The Last Battle” where Aslan himself informs that no matter who one thinks one is worshipping, no matter what name it is given, if it is in good heart, it is to Aslan. In the Gita, Krishna informs, “Those who worship other gods with faith and devotion also worship me . . . even if they do not observe the usual forms. I am the object of all worship” (50). As Krishna lists all the ways he exists in the world, he states, “Among animals, I am the lion” (56). This, of course, only furthered the connection for me between the Hindu’s Krishna and Lewis’s lion form of the Christian God. This delights me!! What I see is that all religions are equal and all religions are right. If we worship in good heart and do good deeds for just reasons, we are walking a path toward the Creator, whoever that Creator may be. Easwaran instructs, “The whole purpose of every experience, every activity, every faculty, is to turn the human being inward and lead us back to our divine source” (xlviii). I do not think it matters what name we give that source, as long as we move towards it we move in the right direction. We can then each find a source – a religion, perhaps – a set of rituals and rites that makes sense for each of us. But, all those religions deliver us to the same sense of peace, goodliness, and closeness to God.
Easwaran also tells us that, “personality is a process, the human personality is constantly remaking itself . . . by training the mind, the Gita says, anyone can learn to step in and change old ways of thinking. That is the central principle of yoga” (xxxiv). I love the emphasis that we are in charge of our lives. If we can train ourselves to find that quiet place inside and to focus beyond the busy-ness of life, we can find this peace and determine our thoughts and our reactions to the events around us. When we can do this, we are free. “Whatever comes – success or failure, praise or blame, victory or defeat – he can give his best with a clear, unruffled mind. Nothing can shake his courage or break his will; no setback can depress her or make her feel burned out” (xl). I think we would all do well to remember this. As Buddha directed: “All that we are is the result of what we have thought. We are made of our thoughts; we are molded by our thoughts” (qtd. on xlvii). We would do best, then, to direct those thoughts to our Creator.
In his final paragraph, Easwaran reminds us: “The Gita places human destiny entirely in human hands . . . we shape ourselves and our world by what we believe and think and act on, whether for good or for ill” (xlix). So, again, if we act in good heart, we will move toward the Supreme / the Creator / God. And if we continue to take those good steps, we affect our own lives and those around us with a positive and spiritual force.
Finally, Krishna informs us: “The body is mortal, but he who dwells in the body is immortal and immeasurable . . . there is neither slayer nor slain. You were never born; you will never die . . . you do not die when the body dies” (10.) “The Self of all beings, living within the body, is eternal and cannot be harmed” (11). While I am very attached to this world and enjoy the experience of it, I do find a great comfort in knowing that at the end of this body, I do not end. There is a great beyond; I do not think we can deny it. And, amongst the chaos we sometimes experience and the fears that we face, I find it comforting that the chaos cannot destroy the Self.
On another note, as I am taking a course in Dreams right now, this struck a chord in me: “the ego dies every night. Every morning we pick up our desires where we left off . . . as a person’s last waking thoughts shape his dreams, the contents of the unconscious at the time of death – the residue of all he has thoughts and desired and lived for in the past – determine the context of his next life” (xxxvi). This made my dream journal seem all the more important; I want to know my unconscious self! And, among other things, this also made me think of the scene in Hamlet, where our protagonist cannot kill the villainous King after he asks for forgiveness.
On a final note, I will leave you with these words from Krishna,
“Be fearless and pure; never waver in your determination or your dedication to the spiritual life. Give freely. Be self-controlled, sincere, truthful, loving, and full of the desire to serve . . . Do not get angry or harm any living creature, but be compassionate and gentle; show good will to all. Cultivate vigor, patience, will purity; avoid malice and pride. [Then] you will achieve your divine destiny” (81).
Catholic or Baptist, Hindu or Buddhist, Jew or agnostic, I think we will all do well to reflect upon these words.