Humility Expressed in Different Ways - Article Example

?Three Pairs of Questions Q1a. The practice of Yoga is similar to self-control also referred to as “Atma-Samyama”. Yoga means union. It refers to the “integration of spirit” (Easwaran, 2007, p. 134).However, it can also be referred to as the preconditions which are essential for successful union of different quintessence. As such, it is a means and end at the same time. While Yoga refers to union, it also means withdrawal. Referring to crucial terms of Bhagavad-Gita, one can refer to Yoga of Bhagavad-Gita as ‘Vairagya’ and ‘Abhyasa’ all blended together. These two terminologies appear in the Gita itself. The Yoga of the Gita is founded on two major terms: ‘Vairagya’ and ‘Abhyasa’. While it may be difficult not to use “and” between the two closely related terms, the connector “and” should be used carefully because the two terms basically refer to the same thing. The two go hand in hand. An individual cannot practice ‘Vairagya’ in one day and practice ‘Abhyasa’ on another day. The two go together and are like the head and tail of a coin. Essentially, there is usually no time variation between the practice of ‘Vairagya’ and ‘Abhyasa’. People must be adept and skillful in ‘Vairagya’ and ‘Abhyasa’ simultaneously. While individuals have to be withdrawn, they must also be concentrated at the same time. This is reflected in non-attachment and steadfastness, which form the major principle in Yoga of Bhagavad-Gita. The ultimate meaning is that individuals must be very observant. A person must ever be cautious and is not supposed to forget this important virtue. “Pramada” or weakness is perceived to be a big mistake in a bid to perfect one’s soul. An individual needs to be an expert in connecting ‘Vairagya’ and ‘Abhyasa’. As the Gita tells us, the art of expertnesses in itself manifests Yoga, which is referred to as Yogah Karmasu Kausalam. Yoga is also the ability of an individual to present himself to daily life issues and to acclimatize to different scenarios. This is because according to Gita, each situation is a timeless incidence. Despite the fact that Bhagavad Gita is perceived to be an archaic text of yoga, it has limited coverage of practical yoga. The Gita conforms to Arjuna’s urge for divine assistance. Krishna provides solutions to Arjuna’s questions on ways to explore his internal holiness in order to take charge of his worldly mandates (Prakash, 2009). Yoga takes the form of Karma yoga, which is the service yoga, jnana yoga, which is a yoga that concerns knowledge, especially self-knowledge and finally, bhakti yoga, referring to the yoga of dedication or devotion to love. Bhakti yoga is the most important off all forms of yoga in the Gita. In the Gita, there are various forms of yoga that fundamentally refer to a single thing. The other forms yoga are all belong to bhakti-yoga. The divergence is only in the level of emphasis (Prakash, 2009). Bhakti-yoga is the perfection of all other forms of yoga and hence stands out as the most important form of yoga. Q2b. The following quotes form the main foundation of the principle of the doctrine of Conditioned Genesis: “When this is, that is; This arising, that arises; When this is not, that is not; This ceasing, that ceases” This principle of conditionality, relativity as well as interdependence clarifies the process of life from birth to death. It explains how life comes about, exists and progresses (Rahula, 1974, p. 53). According to the doctrine of Conditioned Genesis, life does not happen like a sequence of reactions but reflects a string of recurring events. Every element is conditioned and is conditioning at the same time. The doctrine of Conditioned Genesis is as such cyclical and not similar to a sequence of reactions. The doctrine of Conditioned Genesis holds that the notion of an abiding and eternal gist in man is a bogus belief and only a mere psychological projection. The assessment of the twelve elements of the doctrine enables people to evade confusion and come into touch with reality. Under the doctrine of Conditioned Genesis, one is introduced to two forms of truths, which are conventional and absolute truth. Conventional truth is manifested in the expressions like “I”, “you” or “individual” among others, which conform to worldly truth. When a person uses expressions such as “I” or ‘You”, he or she speaks the truth because self or being is not in existence. The truth spoken is in accordance with perceptions of the world. However, in ultimate truth, “I” or “Being” is practically non-existent (Rahula, 1974). An individual is supposed to be recognized in existence, rather than reality. According to the doctrine of conditioned genesis, there is no such thing as absolute in the world. It postulates that all is conditioned relative and exist mutually. Based on the doctrine of Conditioned Genesis, the idea of Free Will, which is fundamental to Western ideology and philosophy, has no place in Buddhist thinking. It disputes the notion of sole existence of free will when existence is entirely relative, conditioned as well as co-dependent. Similar to any ideology, will is conditioned. The doctrine of Conditioned Genesis holds that “Freedom” is in itself conditioned. Further, it holds that not anything is entirely free, physical or psychological, because of the concept of mutual existence and relativity. It questions how anything exists with no conditions or cause-effect relationship when existence, dictated by cause-effect principle, is entirely conditioned and relative. The notion of free will is non-existent and there is also no Free Will devoid of conditions. In this case, the notion of Free Will is associated with the knowledge of God, soul, impartiality, reward and chastisement. The doctrine of Conditioned Genesis is so crucial for liberation because it aids human understanding that nothing can exist in isolation. All things exist in mutual dependence and are interconnected in one way or the other. As such, the relationship between events restores hope in people that the causes of the challenges that they face also have their solutions. The evaluation of the twelve elements enables us to understand the mode of operation of the world. It also assists us in distinguishing right from wrong and establishes truths that guide us each day. Q3b. Lao Tzu emphasizes that a good leader should exhibit humility and asserts that a good leader should enforce good relationship with his followers. The nature of relationship between a leader and his followers determines the strength of his nation. For a leader who commands no respect from people, he stands to be ignored by people, who will also accord him the least respect. Lao Tzu’s idea of good leadership is not to impose authority on people. He says that a good leader governs, but does not rule his people. His assertion on the correct leadership style is that the most admirable political power is one that is earned and not tyrannically obtained from followers. His leadership approach focuses on the power of the disadvantaged in the society, whom he feels should be given more attention by a conscientious government. As a democratic person, Lao Tzu supported the idea of limiting the roles of the government. He favors the notion of people constructing their own social hierarchy, which would harmonize economic and social dimensions of the country. Tzu preaches against oppressive government because it is what he perceives to be the main cause of poverty. According to him, people should instead be left freely to pursue their individual interests. Consequently, if the government withdraws its excessive power and let people live freely without many limitations; both the nation and its citizens stand a higher chance of accumulating wealth. Tao Tzu argues that the state should lower tax on its people. He says tax benefit rulers at the expense of citizens. According to him, grabbed supremacy is not right because it necessitates high level of resistance from citizens. This can lead to war, which in turn annihilates economic progress as well as social accord. His perception of personal sacrifice is that it is a manifestation of hunger for power fueled by corruption. A good government is one which ensures that all members of the society are empowered and have a voice. Further, Lao Tzu advocates against using force in governing a nation. As such, he appeals to leaders to desist from suing force to impose their authority over their subjects in order to receive respect from them. Lao Tzu asserts that a good leader is one who is cherished by his followers and not feared. Holding excessive power leads to leadership vices such as corruption. Therefore, rulers should not bestow too much authority in them, but decentralize power in their governance. According to Lao Tzu, good leaders should be simple, kindhearted and patient in their leadership tenure. The leader should promote freedom for everyone he or she leads and show respect for them just like he expects to be respected. Lao-Tzu portrays a feeling that a nation should hold back to be attacked before it can respond in defense. He supposes that when the idea of war emerges, people will always dread for their lives. According to Tzu, no admirable approach to war exists because it is disastrous and leads to loss of both life and property. He argues that in war, the victorious person is one who is well trained and equipped. Tzu cautions that victory in war does not warrant violence in the society. As such, people should refrain from war but only act in self-defense in case of an assault. References Easwaran, E. (2007). The Bhagavad Gita, 2nd Ed. Tomales, CA: Nilgiri Press. Prakash, P. (2009).Universal yoga: the Bhagavad Gita for modern times. Saint Paul, Minn.: Yes International Publishers. Rahula, W. (1974). What the Buddha taught. New York: Grove Weidenfeld. Read More