by Akim Reinhardt

When is role playing an innocent expression of playfulness, and when does it cross over into a form of unconscious catharsis that is born of and reinforces either personal psychological trauma or problematic social norms?

Role playing is something we do from a very early age. Pretending to be someone else, particularly an archetypal grown-up, is a staple of childhood play. Two common examples of childhood role playing show how it can be both innocent and highly loaded, even (or perhaps especially) among children too young to really understand what they are doing.

The first example is the classic kids’ game of Cops and Robbers. To me, this seems an obvious case of innocent role play. Has a parent ever worried that by playing the role of a criminal, their small child is prepping for a future as a career felon? There is an obvious social subtext to the game, ostensibly teaching children that crime is wrong, but only the squarest of nosey sticklers would become alarmed if the extemporaneous script developing in the backyard occasionally ends with the bandits getting away with it once in a while? After all, it’s just play.

But then there is the other classic role play game of American children: Cowboys and Indians. This one is much more problematic. Well, not for the kids, of course. To them this is no different than Cops and Robbers. It’s just two groups, one them highly favored, the other one an underdog and a bit of a scoundrel, and off they go to horse around in the summer sun. But the subtext of this game is far more insidious. It serves to reinforce the imperial mythologies that have dominated American culture since its inception. Regardless of which team wins one improvised fracas or another, this role play is reinforcing ideals just as much as Cops and Robbers. But instead of the innocuous lesson of “criminals are the bad guys,” Cowboys and Indians teaches children too young to really understand that America’s Indigenous peoples were supposed to “lose” to Europeans and their descendants.

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So we're two GOP primaries down
But don't worry, don't pout, snarl or frown
The fun won't end soon
Still so much to lampoon
South Carolina, the circus' in town!

Mitt, Newt, Ron, Rick one and Rick two
For today we bid Huntsman adieu
Who does God love more?
Well clearly no one who's poor
At least that's the creed of this crew

If God's summoned each one to this calling
Did he just want to laugh at their brawling?
I may doubt that he's real
But this atheist can feel
That if not, he'd find these guys appalling

Which one is the worst hypocrite?
Is it wetback-hiring Mitt?
Or thrice married Newt
Who really should have stayed mute
When Bill Clinton's infidelity hit

I confess that I do miss Herman Cain
That was sure just a wacky campaign
But I don't need to fret
Now it's Mitt's turn to sweat
As he tries to back pedal from Bain

So South Carolina as you go into vote
And decide on which of these fools to dote
Just remember this thought
Your vote's really for naught
“Big Money”, that's all she wrote!

by Sarah Firisen

by Joy Icayan

“You have the advantage of youth, use it to win.”

An old remembered advice from an old job. That was years back, just post college and unsure of what we were doing, trying to sell products whose own reasons for existing eluded us. Someone was always trying to do something else—trying to rekindle a band or the armed revolution. I was trying to write stories and poetry. But one writes what one knows, so in one of my stories a man is trying to save his brand image. I tried to make sci-fi, George Saunders like, but I’m no George Saunders. In my stories the characters are always speaking in corporate jargon—your rebranding is not working, our consumers relate our fast food label to pictures of dead cows! Or resorting to suicide or murder, which was often the easiest thing to do in case of non-functional characters. In the mornings, my boss gently told me I didn’t understand how desire led to action and to revise the slides.

The truth is, we were massively bored, bored in the manner of the ill fit young, middle class in a developing country—educated, earning enough for rent and expensive coffee and independence—when our idea of revolt was attacking the human resources office for imposing stupid regulations like Skirt Mondays. We revolted against Skirt Mondays, and we revolted when they prohibited miniskirts. We were always finding something to fight for or against. It felt good to be fighting against something.

There’s a game children play when they’re bored in traffic—make words out of license plates. At some point you do enough of these and you develop a talent for finding words where there are none. So the man who comes on Wednesday nights in a motel near my apartment, the man who drives an SUV is RAFT (Plate Number RFT). I’ve become his personal documentor; no one has documented his comings and goings as I have and I feel we’ve formed some sort of connection, as one way as it is. When he doesn’t come, or I’ve missed him, I feel a bit unaccomplished.

In my head, he has a wife somewhere who has a conventional name like Sara or Lisa. This isn’t the same woman who rides in the passenger seat, window always open, arm perched on the door. I’ve caught sight of her more than the man; she looks bored all the time.

I don’t know what their deal is or what it is with Wednesdays. I imagine the mirrors, wall and ceiling of the rooms they’ve gone in. They touch the rooms where a hundred others have come in, and leave traces others would soon erase.

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by Rishidev Chaudhuri

Monsters lurk in the artificial paradises that mathematicians construct for themselves, swimming, slouching and fluttering into view from the corners of the imagination. These strange beasts – odd constructions or unexpected consequences of axioms – trouble the mathematical mind and threaten to expel the mathematician into chaos. By embodying the limits and the peculiarities of the concepts we use they force us to clarify, to draw distinctions where none had been drawn before, and to interrogate which objects we may meaningfully speak of and which properties we can assume. They also serve as a fascinating and wondrous gallery of the oddities of the mathematical universe, reflecting elegant and treacherous subtleties in their construction. Many mathematicians collect menageries of counterexamples and unusual cases, much as a naturalist might display upon returning from some distant continent.

A number of these emerge from the delicate structure of the number line, and the ideas of infinity and continuity that follow. One of the first and best-known is the square root of 2, along with the (probably apocryphal) story of the trouble it caused the Pythagoreans. Unlike most of the numbers we normally encounter, the square root of 2 cannot be written as a fraction (the ratio of two integers – what a mathematician would call a rational number)¹. Allegedly the Pythagoreans, driven by their number mysticism and belief in a cosmos governed by whole numbers and their ratios, tried to keep this discovery a secret, going so far as to execute a member for revealing it to the outside world.

In fact, the situation is much worse. Not just most, but effectively all of the real numbers (the numbers on the number line; the numbers that can be written with possibly infinite decimal expansions) cannot be written as fractions. The numbers that we deal with everyday, numbers like ½, ¼, 5 and so on, are an infinitely small proportion of the total, lost in a host of numbers that we never dream of. This realization is the entry into the strangeness that is the real number line, and is a glimpse at the long attempt to grapple with and understand infinity and continuity.

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Expect nothing and nothing
will come bearing something
—sure thing

Sure Thing

This is how the world began:
expecting nothing

but see how something
(a blazing ball
caroming off the tip of Kepler’s cue)
breaks the horizon
trailing a passionate veil of crimson light
which sets the sea afire with fierce luminescence
and me with fierce delight

this is how it is:
the earth, without expectation,
became a seething knot of azurite,
its nourishing greens and blues
spun from the cornucopia of nada
as if nothing’s empty store
were a well of even more

this is how it was:
I sat upon a diner stool
elbows on the countertop
forearms straddling my book
like the legs of that Colossus
astride the harbor door of Rhodes
scanning the sea for future ghosts
and you came with carafe and side of toast

and nothing—
nothing expected could compare
with your unanticipated eyes
and chestnut hair

by Jim Culleny,
12/31/11

by Liam Heneghan

A short note in which I conjecture on a potentially vast local extinction event of Midwestern soil organisms especially of those inhabiting the leaf litter of woodlands.

In our evolutionary progression humans scrambled from the leafy treetops about half way down the length of the trunk. We now live perched between treetop and root ball on that convenient platform we call the soil. If physicists can give themselves vertiginous shivers by imagining those empty atomic spaces that constitute the seeming sturdiness of ordinary things then it is surprising that soil ecologists ever leave their homes knowing as they do how vastly crenulated, fissured, fractured and porous is the soil.

Ours is the exceptional ecological enterprise since more organisms live in the soil in those porous and interstitial lodgings than on the soil. We are not directly equipped for flight, we rarely burrow, we are condemned to walk upon the dirt until at last we may complete our descent into the ground, toppling into that large furrow excavated for our remains. A soil pore will have us after all.

If we had been just a little smaller and had migrated just a little further down the length of that primordial tree we’d be living in one of the most biologically diverse and ecologically active compartments of the biosphere. The upper ten centimeters or so of soil teems with living things. The organisms living in Earth’s thin and hyperactive rind are phylogenetically diverse, trophically heterogeneous, functionally assorted, highly variable in size, dissimilar in longevity, variegated in morphology, behaviorally divergent, adapted to different soil horizons, disparately pigmented, but are united in their reliance on death. Specifically, soil organisms are all similar in that they feed on detritus (i.e., dead organic matter). As I discussed in a recent column, collectively the action of these organisms within detrital-based food webs results in the breakdown of dead organic matter and the mineralization of organic compounds that makes key nutrient available to the living.

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by Misha Lepetic

There are only two kinds of freedom:
your freedom to do what you like, and
our freedom to determine what kind of a society we want to live in.
~Gerald Frug

One phenomenon that the Occupy Wall Street movement has crystallized in remarkable fashion is the unapologetic negotiation of the physical occupation of urban space. But before considering the context within which OWS has been operating, and what its successes and challenges may be, it is instructive to look into the deeper history of public space in New York. While some observers have examined how the spatial reality of the city, as presently constituted, influences the ability of its citizens to assemble and, implicitly, protest, I would submit that said spatial reality is really a symptom of not just physical geography, but also the landscape of legal precedents, political negotiations and accretions. This is an enormous – and enormously interesting – topic, so I will attempt to limit my remarks to the history of New York as seen through its street grid, its negotiation of what appear to be rights, and the intersection of political and commercial reality.

Thus it is a timely coincidence that 2011 marks the anniversary of the original “grid” plan, as conceived by the Commissioners’ Plan of 1811. Prior to its adoption by New York, street-grid planning had already had a long history – consider, among others, Francisco Pizarro’s original plan for Lima, Peru, conceived in the mid-16^th century. The grid was seen by planners as an attractive alternative to the messy results of “organic” growth, that is, growth that lead to narrow alleys, winding streets and tortuous property claims. Such bottom-up density also made the broader provision of services difficult, and seemed to encourage the spread of disease and crime. Thus an authoritative master plan was the perfect means to sweep away the accumulated social and economic flotsam and jetsam that came with the decades of thousands of citizens scrapping and scraping for economic survival/prosperity over decades. (This tendency to overly treasure the act of tabula rasa continues to manifest itself today, most frequently as usually disastrous slum clearances in the cities of the developing world).

However, these same planners were confronted with a dilemma: by creating cleaner city layouts, the same designs that encourage mobility, commerce and interaction may, at the same time, encourage unwanted assembly, whereby citizens congregate in order to air grievances, hold strikes and generally foment the kind of unrest that might bring down a government. It is one thing to be all in favour of freedom of assembly or expression, but quite another to embody those rights within the built environment itself, no matter (or especially) what UNESCO might hold dear.

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by Colin Marshall

Pedro Almodóvar’s overarching project, spanning three decades and counting, makes the most sense to me as the redemption of the soap-operatic. I see it in his films’ bright colors; in their plots driven by the sturm und drang of love, death, and betrayal; and in their besieged women who balance a certain noble endurance with a hint of trashiness. (Over time, the noble endurance has taken the edge over the trashiness.) Watching the entire Almodóvar canon, my brain files each movie as one episode of a single, melodramatic story, albeit a complicated, ever-shifting one which begins in extremity and will surely end in relative mildness. While the filmmaker doesn’t encourage this way of thinking — characters from one film don’t seem acquainted with characters from the others, though my, what notes they’d have to compare — neither does he discourage it. Formal, thematic, visual, and even verbal echoes resonate across his pictures, and in The Flower of My Secret, a few of them crash right up against each other.

Almodóvar builds the film around Leocadia Macias, known to her public — and to her public, only — as romance novelist Amanda Gris. Frustrated by a emerging dissatisfaction with her literarily unchallenging racket, a military-strategist husband who’s grown both emotionally and geographically distant, and the unquenchable aphrodisiac side-effects of one of her medications, Leo lets Amanda Gris’ novels go bleak. Bleak in a way, in fact, that meets the standards of Pedro Almodóvar pictures, although Leo’s sensibility, as reflected in an article she anonymously publishes against Amanda Gris’ latest opus, may have permanently taken this turn toward the Almodóvarian. Her life then takes its own swerve in the same direction.

Man thievery, drug addiction, crime, attempted suicide, family squabbles, a retreat to the village, difficulties with the maid, sudden revelations of artistic potential: Almodóvar’s followers, among whom I count myself, have come to expect all these developments from him and more. This film delivers them without doubt or hesitation, but some smell in it a whiff of the bitterness of an auteur chafing against his reputation. “We have the materials here for a comedy, but not the willingness,” Roger Ebert writes, “and gradually the awful suspicion dawns that Almodóvar himself, like Leo, is tired of his success and despairs that his producers will ever let him do something ‘serious.’”

I would hesitate to declare any Almodóvar movie “serious,” just as I would hesitate to declare any Almodóvar movie “not serious.” Like soap operas, they first allow you to approach them as inconsequential fluff, and then they plunge their characters into an exaggerated drama whose stakes quickly become everything. A genuine soap still allows the discerning viewer the opportunity to write the thing off for its cheap, hazy look and the profusion of artifacts of its rushed production. Cutting crisply, designing with deliberate solidity, and cultivating a host of the classical cinematic qualities, Almodóvar offers no such escape hatch. If you can’t accept the story’s grave oscillations at the same time as the storyteller’s brazenness, aestheticism, and brazen aestheticism, you’ll have to reject his entire enterprise.

Hence my suspicions about whether Almodóvar truly feels pangs of regret over squandering his creative will in a league of ambition alongside soap operas and romance novels. Over and above breathing weight and body into the flimsy materials he shares with those forms, he introduces a kind of complexity they’ve rarely known. Extending almost involuntarily over decades and decades, the long-term continuity of soap operas and romance novels inevitably grows Byzantine: characters appear, locations shift, characters fall away, extended dream sequences reveal themselves, characters undergo resurrection. Almodóvar operates on a higher level. He can manipulate person, background, and layer of reality with the hardiest daily scriptwriter, but he performs an altogether more impressive craft with less tangible elements of narrative.

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by Justin E. H. Smith

One of the most controversial scenes in Shohei Imamura's 1966 film, The Pornographers, depicts three veteran directors from the Japanese porn industry in conversation, casually questioning the legitimacy of the prohibition on sex between fathers and daughters. To be willing to ask this question at all is meant to signal ultimate rottenness. Yet it is an important question, perhaps the most important question about the structure and nature of human society. It may be answered succinctly: a family is defined, even sustained in existence, by the rules governing who may have sex with whom in a household (or in a yurt, or tent, or cave); and families, in turn, are the building-blocks of society. The incest taboo is the fons et origo of social reality.

But this answer to the pornographers' question, an answer already familiar at the time of publication of Edward Westermarck's History of Human Marriage in 1891, has in turn spawned generations of new questions, some the plain product of academic inbreeding, some showing hopeful new mutations that promise to help along the project –a laudable one, in this author's view– of tracing the social world back to its ground in nature.

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by Namit Arora

Why the Bhagavad Gita is an overrated text with a deplorable morality at its core. This is part two of a two-part critique (Part 1 is the appetizer with the Gita’s historical and literary context. This is the main course with the textual critique).
__________________________________

The Bhagavad Gita, less than one percent of the sprawling Mahabharata, contains 700 verses in 18 chapters. It opens with Arjuna’s crisis on the battlefield, right before the start of the Great War. Turning to his friend and charioteer, Arjuna cries out,

‘O Krishna, I see my own relations here anxious to fight, and my limbs grow weak; my mouth is dry, my body shakes, and my hair is standing on end. My skin burns, and the bow Gandiva has slipped from my hand; my mind seems to be whirling.’

Arjuna is one of the bravest warriors alive and this visceral physical response, it is amply clear, is not due to performance anxiety, or fear of injury or death. Rather, it arises from Arjuna’s grave doubts over whether he is doing the right thing. He and his Pandava brothers wanted a minimally fair share of their material inheritance, but the devious, stubborn, and unjust Kauravas rebuffed them repeatedly. Though his cause is righteous enough, Arjuna now feels that the ends do not justify the means. He continues,

‘O Krishna, I have no desire for victory, or for a kingdom or pleasures. Of what use is a kingdom or pleasure or even life, if those for whose sake we desire these things—teachers, fathers, sons, grandfathers, uncles, in-laws, grandsons and others with family ties—are engaging in this battle, renouncing their wealth and their lives? Even if they were to kill me, I would not want to kill them, not even to become ruler of the three worlds. How much less for the earth alone? … We are prepared to kill our own relations out of greed for the pleasures of a kingdom. Better for me if the [Kauravas] were to attack me in battle and kill me unarmed and unresisting.’

Who among us can fail to be moved by Arjuna’s anguish? Hopelessly confused, Arjuna pleads with Lord Krishna to show him the way. Krishna obliges, taking on the role of a teacher to help Arjuna figure out the right course of action, which Krishna believes is to fight this war. The wisdom of the Gita—and the claim that it remains a relevant guide to our inner battlefield—is inseparable from Krishna’s advice to Arjuna. So, to evaluate the Gita, we need to evaluate the arguments Krishna uses to persuade Arjuna to fight. How good are these arguments?

I am aware that my reading of the Gita—like every other reading of it—is subjective and selective; I know that there are other ways of reading it. I have approached the Gita as expository literature, using the same yardsticks of truth and beauty that I take to other literary texts. I agree with Eknath Easwaran, an admirer and well-known translator of the Gita, when he says, ‘To understand the Gita, it is important to look beneath the surface of its injunctions and see the mental state involved.’ I have tried to do the same. I know that the Gita is not ‘mere literature’ to millions of Hindus, including many of my family and friends. It is also sacred scripture, a guide to practical wisdom, a source of personal and social identity, cultural and national pride, and more. My intention is not to offend as an end in itself, but this book review will likely unsettle many; a few will respond in angry and defensive ways. May they find in the Gita the wisdom to forgive my indiscretions.

Get Up and Fight!

Imagine the scene. Having charioted Arjuna into the war zone with two vast armies arrayed against each other, Krishna watches Arjuna’s meltdown. Baffled by it, Krishna proceeds to shame Arjuna by calling his meltdown a ‘weakness in a time of crisis’, which is ‘mean and unworthy’ of him. He urges Arjuna to ‘arise with a brave heart and destroy his enemy.’ Refusing to fight, Krishna warns, will lead to loss of honor, which is worse than death. Arjuna will lose the respect of others and be ridiculed by his enemies, who will taunt him and call him a coward. ‘What could be more painful than this?’

Krishna continues, ‘Considering your dharma, you should not vacillate. For a warrior, nothing is higher than a war against evil’. Such a war should delight Arjuna, for it will guarantee him a place in heaven. If Arjuna dies in battle, he will attain heaven; if he wins, he will enjoy the earth. So what’s his bloody problem? A red flag for me here is the fact that Krishna takes Arjuna’s duty for granted, avoiding the thorniest of all problems with duty: how does one know what duty is? Later in the Gita, Krishna reveals how he thinks about it: one’s duty depends on one’s place in the caste hierarchy, which is ‘based on [one’s] nature.’ ‘By fulfilling the obligations one is born with, a person never comes to grief. No one should abandon duties because he sees defects in them’ and ‘by devotion to one’s own particular duty, everyone can attain perfection.’

But Arjuna remains unmoved as Krishna tries to shame him, hold up rewards, and remind him of his duty. Arjuna simply cannot imagine fighting elders he reveres, like Bhishma and Drona. He is not sure where his duty lies. Doesn’t his duty as a warrior conflict with his duty to not slaughter his kin and elders? Isn’t there a point when the means of upholding dharma risk pushing one into adharma? Arjuna would rather spend his life ‘begging than to kill these great and worthy souls.’ His will paralyzed, he complains of ‘a sorrow that saps all his vitality.’ Krishna, realizing that Arjuna’s crisis is pretty serious, shifts his strategy. He wheels in some heavy-duty philosophy into his arguments.

Krishna could have argued that this is a ‘just war’, that Arjuna’s relatives are aligned with an evil large enough to justify killing them—but he does not. Both of them indicate that the cause they are fighting for is to obtain for the Pandavas their share of the kingdom. If a larger cause is at stake—such as restoring righteousness on earth—Krishna neither elaborates one, nor invokes it to make a case for ‘just war’ in the Gita, preferring other arguments. So rather than offer up hypothetical reasons or apologia on behalf of Krishna, we should judge the Gita in light of the arguments for war that he does actually make in it, especially the ones he repeatedly makes—which is what I intend to focus on in this essay.

The Metaphysics of Detachment

The Gita’s core metaphysics is based on the Upanishads, which represent, in my view, a major milestone in the history of abstract thought and a great leap in conceiving our relationship to nature—but not quite of an advance in terms of ethical philosophy. At the risk of oversimplification, I’ll summarize the metaphysics of the Upanishads by saying that they speak of a formless and all-pervasive vital force, or Brahman, which is the Ultimate Reality beneath the world of shifting appearances. Our own life force, the Self, or atman, is but one manifestation of Brahman, and it has the same nature as the atman of other beings, such as a dog’s. Atman is immortal; after the death of a body it migrates to inhabit another body. Grasping the true nature of atman and its essential unity with Brahman is what enables one to attain Moksha, or release from the endless cycle of rebirth—a preeminent individual pursuit. To attain Moksha, one must penetrate his or her veils of illusion and realize the truth of Brahman—a bracing view of reality as it might appear to the ‘cosmic eye’. In this view, our dualist conceptions of the world fall away, revealing the deeply interwoven strands of the phenomenal world (some dualist ideas based on samkhya metaphysics also appear in the Gita). As the Isha Upanishad relates, ‘He who sees everywhere the Self in all existences and all existences in the Self, shrinks not thereafter from aught.’ Nor are humans at the center of life or creation; in fact, particular human lives and concerns are seen as entirely insignificant in cosmic terms.

Krishna interprets this metaphysics to support a tangible objective, namely, persuading Arjuna to fight. Krishna’s is not the only possible interpretation, nor the most sensible one. Indeed, he belongs in the long line of shrewd characters who have bent metaphysics to their own ends. For instance, consider this interpretation: Krishna tells Arjuna that his sorrow is misguided. Those who grasp the true nature of reality, he says, ‘grieve neither for the living nor for the dead. There has never been a time when you and I and the kings gathered here have not existed, nor will there be a time when they will cease to exist. … The body is mortal, but he who dwells in the body is immortal and immeasurable. Therefore, Arjuna, fight in this battle.’ It is out of ignorance of the true nature of reality, he says, that we call one man a slayer, another man slain. ‘There is neither slayer nor slain. You were never born; you will never die.’ Krishna’s sleight-of-hand here lies in equating the people we care about with their atmans, and since atman is immortal, it matters not if their bodies are destroyed. ‘There could hardly be a better example of forked-tongue speciousness,’ wrote P. Lal (1929-2010), professor of literature and Indian Studies and translator of the entire Mahabharata into English, in the introduction to his translation of the Gita (1965).

Arjuna is still not sold, so Krishna presses on. O Arjuna, he says, ‘even if you believe the Self to be subject to birth and death, you should not grieve. Death is inevitable for the living … you should not sorrow.’ Every creature is unmanifested at first, is then manifested, and in time, is unmanifested again, so ‘what is there to lament in this?’ Krishna’s point is that if Arjuna’s arrow is what ‘unmanifests’ his uncle from earthly life, there is nothing wrong in it because it is all part of a cyclical process. Ambedkar called this line of reasoning ‘an unheard of defense of murder’, adding that if Krishna was a lawyer today and pleaded such a defense for a client, there is ‘not the slightest doubt that he would be sent to the lunatic asylum’.

The Path of Selfless Action

The dialog continues. Krishna enjoins Arjuna to ‘seek refuge in the attitude of detachment … those who are motivated only by the desire for the fruits of action are miserable, for they are constantly anxious about the results of what they do.’ But in those who are detached, ‘all vain anxiety is left behind. There is no cause for worry, whether things go well or ill … thus they attain a state beyond all evil’ and attain Moksha. Several times he instructs Arjuna to ‘Act selflessly, without any thought of personal profit.’ This is to many, including Gandhi, the central teaching of the Gita.

On the face of it, this seems reasonable. What can be wrong with performing one’s duty without selfish desire and attachment? Self-control over one’s ego and passions are likely even good for one’s moral conduct. A thick skin against how others perceive our actions can sometimes be helpful. But a major problem lurks here. Krishna frequently talks about the duty that one is born into. ‘The distinctions of caste, guna, and karma have come from me,’ he says. ‘The responsibilities to which a brahmin is born, based on his nature, are self-control, tranquility, purity of heart, patience, humility, learning, austerity, wisdom, and faith,’ whereas ‘the proper work of the shudra is service.’ The problem is that Krishna never talks about the use of reason to figure out one’s duty—as the Buddha did—or to modify it in light of the potential and actual consequences of one’s action.

Without this corrective, the injunction to do one’s duty with total detachment serves only to bolster the doer’s equanimity, whatever the outcome. It becomes all about keeping the doer’s peace of mind, not about his impact on others. Rather than acknowledge that our worldly acts carry an ineliminable moral risk, the Gita says that this risk can be eliminated through a personal attitude adjustment. In this sense, the Gita’s idea of detached duty is less an ethical precept, more a self-help precept. As Easwaran writes: ‘Nishkama karma [selfless action] is not “good works” or philanthropic activity; [the latter] may benefit others, but not necessarily benefit the doer.’ And the Gita’s focus is relentlessly on the doer’s attitude while he dispenses his dharmic duty, not on what he actually does to others and its human impact. Krishna is thus able to ask Arjuna to perform ‘all actions for my sake, completely absorbed in the Self, and without expectations, fight!’ In The Idea of Justice, Amartya Sen too finds this problematic: ‘Krishna argues that Arjuna must do his duty, come what may, and in this case he has a duty to fight, no matter what results from it … Why should we want only to “fare forward” and not also “fare well”? Can a belief in a consequence-independent duty to fight for a just cause convincingly override one’s reasons for not wanting to kill people, including those for whom one has affection?’

Krishna further elaborates what selfless action looks like and how meditation can help. ‘Those who cannot renounce attachment to the results of their work are far from the path’, he says. Those who conquer their senses, climb ‘to the summit of human consciousness. To such people a clod of dirt, a stone, and gold are the same. They are equally disposed to family, enemies, and friends, to those who support them and those who are hostile, to the good and the evil alike. Because they are impartial, they rise to great heights.’ They can control their turbulent mind ‘through regular practice and detachment’ to discover inner peace and joy by attaining union with Brahman.

Again, this stance is morally dubious and reflects the anti-humanistic sensibility that pervades the Gita. It may be good for achieving oneness with Ultimate Reality (whatever that is), but it is bad for moral life—it rejects the very idea that some actions have greater moral worth than others. It denies that some human bonds are more precious than others, which is part of what makes us human. This is the kind of detachment that can make moral villains out of men. It is a suitably desensitizing stance that can get a warrior to kill and feel no remorse, or to make us oblivious to each other’s human plight, as we pursue our given ideas of duty while upholding incoherent ideals like Brahman. As VR Narla put it, ‘while action without seeking some personal gain can be noble, action without any care for its evil consequences to other men [is] reprehensible, even diabolical.’

After all this talk, Arjuna longs to see a vision of Brahman. Krishna obliges and gives him a dazzling and ecstatic glimpse into cosmic reality, including his ‘radiant, universal form, without beginning or end’. While this is a brilliantly imaginative vision in many ways, Krishna unfortunately spoils it by infusing it with dubious morality. ‘I am time, the destroyer of all,’ Krishna tells Arjuna, ‘Even without your participation, all the warriors gathered here will die. Therefore, arise, Arjuna; conquer your enemies and enjoy the glory of sovereignty. I have already slain all these warriors; you will only be my instrument.’ The war hasn’t even begun and Krishna says, ‘Bhishma, Drona, Jayadrata, Karna, and many others are already slain. Kill those whom I have killed. Do not hesitate. Fight in this battle and you will conquer your enemies.’ How comforting, to have the Lord of the Universe (or Ultimate Reality personified) issue a moral blank cheque to a man disinclined to slaughter his relatives!

The Path of Devotion

Krishna, now back in human form, tries another tack: Trust me! ‘Fill your mind with me; love me; serve me; worship me always,’ he urges Arjuna. In return, Krishna will take care of him. ‘You are dear to me,’ says Krishna. ‘Abandon all supports and look to me for protection. I shall purify you from the sins of the past; do not grieve.’ This is similar to the personal god in the mystical strains of many religions (e.g., Bhakti, Sufi), in which the mystic finds his rationality inadequate in knowing God and his design. Love and devotion—even rapturous ecstasy—help bridge the gulf the believer feels between himself and God. ‘By loving me he comes to know me truly,’ adds Krishna, ‘then he knows my glory and enters into my boundless being. All his acts are performed in my service, and through my grace he wins eternal life.’ But Krishna’s motives here are again dubious. He wants Arjuna to put all his faith and devotion in him and fight this war; in return, Krishna will ensure that no harm or anxiety befall him. The ostensible morality of the Gita, wrote DD Kosambi, is to ‘Kill your brother if duty calls, without passion; as long as you have faith in Me, all sins are forgiven.’

‘Many of the answers given by Krishna appear to be evasive and occasionally sophistic,’ wrote Lal. ‘Unable to satisfy a worried warrior’s stricken conscience with rational arguments, Krishna opts for the unusual—he stuns Arjuna with a glorious revelation of psychedelic intensity. He succeeds; [thereafter] Arjuna accepts whatever Krishna has to offer. Brain is overpowered by bhakti—but is it ethical to silence logic with magic?’ Arjuna, wrote Lal, is a ‘humanist hero who has risen above the demands of military caste and convention-ridden community. His plight on the field of Kurukshetra is not an abstract, condemnable intellectual perplexity that can be juggled away by “Cosmic Multi-Revelation.” It is a painful and honest problem that Krishna should have faced on its own terms, painfully and honestly, and did not. Or so the modern critical mind thinks.’

Near the end of the Gita, Krishna ominously warns Arjuna: ‘If you egotistically say, “I will not fight this battle,” your resolve will be useless; your own nature will drive you into it.’ Then almost immediately, he begins his closing remarks and makes a seemingly expansive gesture, ‘I give you these precious words of wisdom; reflect on them and then do as you choose.’ It is the perfect opening to let Arjuna, without giving him a real choice, feel as if he is making his own decision. Arjuna promptly succumbs, a sad ending to the Gita. ‘You have dispelled my doubts and delusions and I understand through your grace,’ Arjuna says. ‘My faith is firm now, and I will do your will.’ At the end of the Mahabharata, nearly everyone on both sides is killed. The epic, writes Sen, ‘ends largely as a tragedy, with a lamentation about death and carnage, and there is anguish and grief … It is hard not to see in this something of a vindication of Arjuna’s profound doubts.’

Not the Best of Its Age

How do the metaphysical and moral ideas in the Gita stack up against other contenders in its day, for example, the teachings of the Buddha and the Carvaka? Was the smart money back then on the Gita? These questions can provide us another data point alongside critiques based on modern standards.

Of course, as I noted in Part 1, there are a few morally good and many morally neutral injunctions in the Gita. Krishna occasionally urges the spiritual aspirant to do his work ‘with the welfare of others always in mind … guided by compassion.’ He adds that ‘when a person responds to the joys and sorrows of others as if they were his own, he has attained the highest state of spiritual union.’ However, such emphasis on others is conspicuous by its presence in the Gita, which otherwise obsesses over given duties, detached action, evenness of mind, avoiding certain passions (greed, anger, lust, etc.), piercing one’s illusions to find Ultimate Reality, and (for folks too simple to relate to Brahman) a total devotion to God. Further, Krishna seems not to notice any conflict between his morally good advice—for instance, to not ‘harm any living creature, but be compassionate and gentle; show good will to all’—with goading Arjuna to war and detached action. It is almost as if the authors of the Gita felt compelled to acknowledge the ‘compassion meme’ of Buddhism (then growing at the expense of Hinduism) without thinking it through—the Gita neither articulates the basis for this compassion, nor reconciles it with Krishna’s advocacy.

That said, these empathic verses do leave the door open for a selective reading that is more charitable to karma-yoga, or the path of action. But it still remains a far cry from the Buddha’s central emphasis on compassion based on an active empathy with sentient beings, for they too suffer like us. He also advocated a far more egalitarian social ethics than the one implicit in the Gita. As historian Romila Thapar put it, ‘Had the Buddha been the charioteer the message would have been different.’ Going by the Dhammapada, he might have said: ‘They are not following dharma who resort to violence to achieve their purpose. But those who lead others through nonviolent means, knowing right and wrong, may be called guardians of the dharma.’ My goal here is not to score cheap points for the Buddha, or for Buddhism over Hinduism—I have no interest in doing so here, and this essay should not be read as such—Hinduism, as a living religion, is not what is written in an old poem; nor is Buddhism the same as the words of a teacher. My goal here is to evaluate the quality of ideas in the Gita in light of other ideas that were on offer to discerning people back then. For instance, here is how the Buddha approached dharmic duties and spiritual paths:

‘It is proper to doubt. Do not be led by Holy Scriptures, or by mere logic or inference, or by appearances, or by the authority of religious teachers. But when you realize that something is unwholesome and bad for you, give it up. And when you realize that something is wholesome and good for you, do it. … Be prepared to let go of even the most profound insight or the most wholesome teaching. Be a lamp to yourself. Be your own confidence.’

Such ideas are alien to the sensibility of the Gita. Krishna instead wants all aspirants to ‘realize the truth of the scriptures’ and set their hearts on him and worship him ‘with unfailing devotion and faith’. Those who listen to him ‘with faith, free from doubts, will find a happier world’. The Gita’s Krishna wants us to live free from doubt, ‘in accordance with these divine laws without complaining, firmly established in faith’. Those who claim, ‘There is no God,’ are ‘demonic’ (an extremist position; two of the six schools of Hinduism embraced atheism back then). Nor are humans to be relied on to make up their own dharma. ‘Whenever dharma declines and the purpose of life is forgotten,’ says Krishna, ‘I manifest myself on earth. I am born in every age to protect the good, to destroy evil, and to re-establish dharma.’ Contrast this with the views of the Carvaka, a skeptic of the materialist school named after him, who had proclaimed centuries earlier that good and evil are mere social conventions; the soul is only the body qualified by intelligence—it has no existence apart from the body. Only this world exists, there is no beyond. The Carvaka held that the Vedas are a cheat; they serve to make men submissive through fear and rituals. Nature is indifferent to good and evil, and history does not bear witness to Divine Providence. Such qualitatively different worldviews coexisted with the one in the Gita.

Krishna frequently insists that a mind established in Brahman is free from delusion. One then lives ‘in peace, alike in cold and heat, pleasure and pain, praise and blame’. That Brahman itself is a grand delusion was something the Buddha realized centuries earlier, arguing instead that there is no objective, mind-independent reality that is accessible to us. In the second century CE, Nagarjuna explained why ‘reality’ inevitably depends on the cognitive structure of our mind, rather than on anything we can identify as fundamental, innate, or essential attributes of reality itself. In other words, it is incoherent to speak of a firm foundation beneath the world of appearances, which the mind perceives through its conceptual categories. Nor is there a stable and unchanging Self. As our illusions fall away, we begin to see ourselves as contingent beings, inextricable from a reality that we shape and which in turn shapes us, rather than as beings able to detach ourselves to contemplate reality as it truly is (the so-called ‘view from nowhere’—much like the absurd, if poetic, Brahman).

Finally, the Upanishadic obsession with an abstract Self, the atman, and its unity with Brahman, seems amoral at best—and arguably worse—given its silence about the implication of such metaphysics for the individual’s earthly state or his ethical behavior. Kabir, the radical Bhakti poet, criticized this disjunction in simple terms, ‘If you can’t see what’s before your eyes, you’re as good as blind.’ Is it any surprise, then, that caste hierarchy and its prejudices—not to mention Krishna’s deceitful advice in the Gita—would turn out to be perfectly compatible with such a rarefied metaphysics?

The Context of the Mahabharata

The Gita adapted certain philosophical ideas that were surely revolutionary when they first arose and challenged the ritualistic Vedic religion. However, a few centuries later, in light of the contending intellectual and moral ideas of its day, it had assumed the role of a highly conservative tract, aligning itself with orthodoxy, authority, and hierarchy. Whereas I see the Mahabharata as great literature: many-layered, open-ended, and replete with the pleasures of a complex story, which also happens to have a decidedly anti-war sensibility. The Gita, as I noted in Part 1, was composed much later under the realities of a new age. It ‘is not an integral part of the Mahabharata,’writes Easwaran.‘It is essentially an Upanishad, and my conjecture is that it was set down by an inspired seer and inserted into the epic [later].’ To the extent it can be admired as a standalone text (a commonplace treatment, as standalone commentaries on it abound; now there are even demands to make it the first ‘National Book’ of India), it can be critiqued as one too.

A common defensive response to a critique like this is to say that the Gita needs to be read in the context of the Mahabharata. If one reads the Mahabharata closely, some say, it will become evident that the Kauravas’ bad behavior made the war unavoidable and eminently justified. That is, it was a ‘just war’. Perhaps, but that’s not the point. The point is about the quality of the arguments Krishna actually uses to persuade Arjuna to fight. If the best moral justifications for the war purportedly exist outside the Gita, and some of the worst inside it, what have we left? What then makes the Gita so great?

Besides, it can be persuasively argued that the case for ‘just war’ is not clear even in the Mahabharata. It’s debatable—and not black and white—which is exactly what makes the Mahabharata great. Let us consider some specific examples. For starters, the normal rules of royal succession did not apply to the situation at hand: Dhritarashtra is blind, so his younger brother, Pandu, is made the king. But then Pandu lands a curse and retreats to the forest with his two wives, leaving Dhritarashtra to rule instead. Yudhisthira is indeed the eldest son in the family but Pandu, due to the curse, did not father him or the other four Pandavas. Rather, Pandu’s two wives manage to find some ‘divine’ lovers in the forest (!), raising legitimate questions about the lineage of the Pandavas—do they even belong to the ‘royal’ Kuru clan? Nor did Pandu rule anytime during Yudhisthira’s life. On the other hand, Duryodhana is the first son of the reigning and elder brother Dhritarashtra, who in his heart wants his son to be the king. So, doesn’t Duryodhana, a warrior as skilled as any and an able administrator, have a claim to succession as well? I mean a good case can be made, right?

Meanwhile, Duryodhana gets ambitious and wants the entire kingdom for the Kauravas, not just the better half of the Kuru kingdom that he stands to inherit. He loathes the Pandavas, partly because he saw them as uppity and mean to him in their youth, as young princes are wont to be. So, as an adult, Duryodhana is scheming and vicious to the Pandavas. But he can be kind to others, such as to the low-caste Karna. ‘Birth is obscure,’ he says, ‘and men are like rivers whose origins are often unknown.’ So, while the Kauravas are not all-bad (it’s worth noting that the elders, respected by both sides, end up supporting them, however reluctantly), the Pandavas are not all-good. They spurn and insult Karna based on his caste; Arjuna’s pride leads to Eklavya chopping off his thumb—and his hopes and livelihood. Draupadi taunts Duryodhana and his father’s blindness. And why does Yudhisthira get so little flak for gambling and losing everything twice, including his half of the Kuru kingdom (after being forgiven the first time, he is foolish enough to play again), even wagering his own wife’s body? What kind of a man does that? Can we trust his judgment again with a kingdom? (And this when his real father is none other than the Lord of Judgment, Dharma.)

Is it any less morally bizarre that while Krishna, in the Gita, goads Arjuna to fight the supposedly evil Kauravas, he has asked his own Yadava army to fight on the Kaurava side—apparently because he wants to be officially neutral! Countless foot soldiers get killed as a result—pawns in the dharmic imperatives of big men, which we are so eager to applaud. The Pandavas, too, break the protocols of war and we rationalize it. Why? Further, was it, or was it not, in the public interest to continue the 13 years of Kaurava rule? These are all legitimate readings, befitting great literature.

So, in the context of the entire Mahabharata, the Gita can be read as a Brahminical insert catering to the need to justify the war and expound some Upanishadic ideas en route, where Krishna nevertheless comes off looking terribly disingenuous. He combines blatant anti-humanism with his authority and magical powers to brainwash Arjuna. Indeed, during the war, Krishna himself often does not do what he preaches in the Gita, though the gaps vary across the many extant versions of the epic. What do we make of the fact that while advocating detachment from the war’s outcome in the Gita, he repeatedly plays foul and dispenses murderous advice (as in the killing of Karna, in asking Yudhisthira to lie to Dronacharya about Ashwathama, in defending Bhima’s killing of Duryodhana, and so on)?

Epilogue

People in every time and place have succumbed to simple narratives of good and evil. They are even more easily blinded by their instinct to defend the side ‘God’ is on, not just the God of the Gita but also in other religious texts. They go to absurd lengths to defend his alleged words and deeds. These may be commonplace observations about a very human weakness but the question remains: Given all the bad faith reasoning and the starkly instrumental view of human life in the Gita, which many saw through even in ancient times, what makes the Gita a work of wisdom? Why not get the Gita off its exalted pedestal in our minds and let it be an uncelebrated episode in the Mahabharata—an artful plot element in an epic work of literature?

Without drastic overlooking and embellishing (in the manner of Gandhi), I consider the Gita a poor moral guide to our daily lives. Why do so many people resist this idea? Perhaps they have neither read the Gita, nor any contrarian critiques; or they are being reactionary patriots about ‘their heritage’; or perhaps their faith in it is too strong. After all, which book deserves the sort of uncritical adoration that so many Hindus, especially among the highly educated members of the upper classes, have for the Gita today?

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All Gita quotes in this essay come from Eknath Easwaran’s translation of the Gita, with embedded hyperlinks to a translation by the Bhagavad Gita Trust, which also presents every verse in Sanskrit, transliterated, commented on, and sung beautifully. Other online translations abound. The artwork in this essay was found via Google Images but the artists’ names were unfortunately not available.

Part 1 of this essay appeared on 05 Dec 2011. “The Context of the Mahabharata” section was added later.

More writing by Namit Arora?
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TWO WOMEN OUT FOR A STROLL ON NEW YEAR’S DAY

One had a Doberman;
The other a Chihuahua.
(This is a Found Poem.)

Look, there’s a bar open.
Let’s go in. Have a drink,
Doberwoman said.

We can't.
We've got dogs,
Chihuahuawoman said.

Just watch me.
Do as I do,
Doberwoman said.

She put on her D&G shades,
Walked boldly to the door
Where a bouncer said, Sorry,

Lady. No dogs. It’s the law.
You don’t understand,
Doberwoman said,

This is my seeing-eye dog.
A Doberman?
The bouncer asked.

Yes, they're using them now.
They're very good,
Doberwoman said.

The bouncer shrugged
And opened the door.
Across the street,

Chihuahuawoman thought
Convincing bouncer Chihuahua was seeing-eye dog may be a stretch
But whatheheck—

Wearing her DKNY shades
Strolled warily to the door—
Oops! The bouncer said,

No pets. Sorry.
You don't understand,
Chihuahuawoman said,

This is my seeing-eye dog.
A Chihuahua? the bouncer asked
Shaking his head.

A Chihuahua?
Wailed Chihuahuawoman.
They gave me a fucking Chihuahua?

By Rafiq Kathwari, a guest writer at 3 Quarks Daily.

by Tom Jacobs

The sensuous world around [us] is, not a thing given direct from all eternity, remaining ever the same, but the product of industry and of the state of society; and, indeed, in the sense that it is an historical product, the result of the activity of whole succession of generations, each standing on the shoulders of the preceding one, developing its industry and intercourse, modifying its social system according to the changed needs. Even the objects of the simplest ‘sensuous certainty’ are only given [us] through social development, industry and commercial intercourse.

— Karl Marx, The German Ideology (1845-46)

11:59 to 12:00 Means, Well, What, Exactly…?

The end of 2011 means many things to many people. I don’t know exactly what it means to me. It was a fine year, I suppose. Full of fully realized anxieties but also moments of small triumphs. I did things that would make my mother proud, but I did many things that would no doubt shame her, as well. Based upon a very cursory review of my facebook friends’ posts, however, the turn of the calendar year seems to mean mostly an aggressive goodbye to a year one would prefer not to remember. (An exemplary post shows an image of the first two digits “20” juxtaposed with two upturned middle fingers, signifying both the missing “11” as well as a not so fond farewell to the departing calendar year). The desire to leave behind and to forget is counterbalanced by the desire to imagine ourselves fresh, innocent, and new. This is, of course, is complete silliness, but who of us doesn’t entertain this fantasy. We will change. We will relinquish the foul rag and boneshop of the soul and re-invent ourselves. Existence will become light and not heavy. Perhaps we and/or it will. But time grinds slowly into the future (as Steve Miller once said, in a slightly different register), and real change, the kind of change that allow us to step into a new, invented persona convincingly, requires trauma of some sort, I find. We need to be slapped once in a while.

Grace, the very thing that allows us to become more human, better, doesn’t come cheaply. This is something that I think I know. We need to suffer to understand. Understanding without suffering is like trying to understand pearl divers with scuba diving technology. Two different things. Not eternally opposed; but opposed nevertheless. One inhales deeply of the existent air and dives into the deep on a dive predicated upon human limitations; the other has a false cartridge of oxygen, swimming effortlessly amidst the coral and imbibing beauty with every oxygenated breath. Two different things. You get the idea.

Read more »

by Hartosh Singh Bal

Time Magazine declared it the year of the protester, clubbing together what was happening in regions as different as the Arab world, the US and India. While it is easy to find commonalities among the young, urban and largely middle-class protesters who came out on the streets, in some cases they were protesting against the tyranny of their governments and asking for democracy, in other cases they were protesting the shape democracy had come to acquire in their countries. The occupy Wall Street movement and the India against Corruption movement both represent similar sentiments. In the US the anger was directed against the influence of corporate on the democratic system largely through electoral funding, in India it was against corruption with the understanding that the source of high corruption was the cycle that went from the spending of vast sums of money (often illegally) for the elections to raising money when in power (often illegally) for the next elections.

As the countries making their way to democracy will find out in their own time, the funding of elections and its influence on the polity is the most problematic aspects of democracy. While much is made of local factors in estimating the cost of elections, much of the spending in elections is actually independent of such factors. Equalizing for the population size of each constituency and the difference in living standards gives a fair estimate across countries and time periods for election spending, especially in countries unconstrained by effective legislation on campaign spending, such as the US or India.

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by Haider Shahbaz (and his dear friend, Nicolas MMP)

I

Under the heading Autobiography, in a notebook otherwise empty, the surrealist scribbled:

To wage war with words on the fascists. My manifestos are my diaries; my diaries are my manifestos. An end to bourgeois essentialization. An end to mediocrity. Of the worlds that wine opens, those who piss clear know nothing.

II

It would be dishonest to claim that Jean-Baptiste Lucanor was anything other than what he was: a mediocre writer, a second-tier avant-gardist. The fact that he only appears in one of the photographs of the core Surrealist group attests to his existence as a fringe figure. But just like the study of animals does not limit itself to a few important species, neither should the study of literature. I present, therefore, Jean-Baptiste Lucanor’s life and a translation of his diaries and letters in the hope that the study of surrealism’s mediocre devotee enhances the field of literature.

By all accounts, Jean-Baptiste Lucanor had an unhappy childhood. Born in the small city of Tours on the twenty-first of December of 1900, he was the fifth and youngest child of a petit bourgeois marriage. The poet’s social position was thus privileged enough to encourage expectations, yet limited enough to all but guarantee that those expectations would be disappointed.

The story of Lucanor’s parents is rather tragic, and accordingly it forms the basis for Lucanor’s only novel, Le Jardin des Étoiles Tristes. The mother, a certain Marie Deschamps, fell sick with a mysterious illness after giving birth to the poet. Municipal records show that labor lasted almost thirty hours, and that the poor lady fell into a state of profound exhaustion after having kissed her “rather ugly child.” She would never recover, spending most of her remaining decade and a half in a tiny bed on the fourth floor, the only room in the house that had a clear view of the Cathedral.

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by Mara Jebsen

I have a good friend in the East, who comes to my shows and says, you sing a lot about the past, you can't live in the past, you know. I say to him, I can go outside and pick up a rock that's older than the oldest song you know, and bring it back in here and drop it on your foot. Now the past didn't go anywhere, did it? It's right here, right now.

–Utah Phillips (folk singer)

So. You are someone like me, which is to say you are reasonably young but already have in memory several distinct places or times which are irrevocably lost. In fact, when the new year starts to roll round, you can’t help but think of all the little worlds — the little phases planned, started, discarded, the fuzzy neighborhoods of your memory beginning to border on one another like they do in dreams. Dreams like the one in which you must get out of the car in the motel parking lot in some dreary part of America because the man whose face you cannot look at (because he is your future husband) says “I'm glad I took you on, hitchhiker, but this is where we part ways, ” and leans over you to open the door and you are forced to walk stiffly across the green sideways brooms of frozen grass at night through a long pasture towards Africa, towards the baobob tree under which your aunts and uncles are having a picnic on gold cloth with champagne flutes and dead pigs all lying on their sides—

Just then, as the soon-to-be-old year is drawing its last breaths, expiring by the hour–you will wake, clean your teeth, put on your day-clothes and go see what's going on at the Guggenheim.

It is Maurizio Cattelan: All

All.

A chaotic retrospective of every physical thing he did, strung up willy-nilly with rope and everywhere embellished with dirty dead pigeons.

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