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Creativity May 11, 2009
I’ve started selling the jewelry I make online. Until now, I’ve only vended in person, which has been very successful. I’m testing the waters to see how online selling goes.
Here are the most recent:
A Future through Education February 23, 2009
The shriek of missiles through sandy streets, an endless rain of bullets, constant thunder of bombs exploding in the distance…Afghanistan’s history is still being written in blood. For centuries, ethnic and religious differences have divided this Middle Eastern country. One after another, strong regimes of authoritarian power rise and fall, leaving a violent trail. With each reign, the majority group in Afghanistan manages to hold control by suppressing those whom they feel are inferior. Women and the ethnic minority, the Hazaras, have long suffered this oppression, especially from the recent control by religious extremists, the Taliban. At the hands of the Taliban, Afghanistan’s infrastructure has tumbled, citizens fled the country, people struggle in poverty, and thousands of Afghanis remain illiterate. While the allied forces have driven much of the Taliban out of the country, Afghanistan is in ruins. In The Kite Runner and A Thousand Splendid Suns, author Khaled Hosseini suggests the importance of educating the disenfranchised women and Hazaras for a more stable future in Afghanistan.
In The Kite Runner, the Hazara people are introduced through the lovable character Hassan. Described as having a “Chinese doll” face, the young Hazara boy exhibits the Mongol-like qualities of this ethnic minority. His characteristic Hazara features of round face, flat nose, and Oriental eyes, set him apart from the ethnic majority controlling Afghanistan, the Pashtuns (Kite 3, 9). While Hassan grew up as a brother to Amir, The Kite Runner’s narrator, Amir was a Pashtun. As a wealthy Pashtun, Amir was granted endless privileges that Hassan was not. Amir grew up in a lavish mansion, Hassan in the servants’ shack (Kite 6). Though the boys learned to crawl together, Amir went to school, and Hassan remained an illiterate servant to Amir’s family. Amir and Hassan played together, but Amir would never admit that Hassan was his friend. After all, Amir rationalized, “he was just a Hazara” (Kite 77).
The differences in ethnicity and religion between the two groups of people, led to the disenfranchisement of the Hazaras. Phil Zabriskie explains in the National Geographic article “The Outsiders,” that while Hazaras make up one fifth of the country’s population, they “have long been branded outsiders” in Afghanistan (Zabriskie 118). This oppression against the Hazara minority is why Amir becomes educated, yet Hassan is a servant. Amir’s telling opinion from a Pashto view of the situation was merely, “history isn’t easy to overcome. Neither is religion. In the end, I was a Pashtun and he was a Hazara, I was a Sunni and he was Shi’a, and nothing was ever going to change that. Nothing” (Kite 25). Perhaps this perception is why Hazaras have been outcaste for so long.
When the Taliban came to power, the education system Afghanistan did have crumbled. Not only were Hazaras still denied schooling, but woman, too, were forced out. A Thousand Splendid Suns illustrates the harsh rules the Taliban imposed on Afghani citizens, including: “Girls are forbidden from attending school. All schools for girls will be closed immediately” (Thousand 249). Lack of education adds to the instability of the country. In fact, as Robert J. Barro explains, Afghanistan has one of the lowest statistics for primary school attainment, with an average of 0.8 years for adults. Even worse, women have an even lower rate of education at an average of 0.3 years of formal schooling (Barro 157). While we would like to see a stable, democratic future for the war torn Afghanistan, “…democracy is almost never sustained in a country that has income and education levels as low as those in Afghanistan” (Barro 156). Although the Taliban have recently been ousted, effects of their tumultuous regime are lingering in the broken nation.
However, Khaled Hosseini gives hope of a brighter future with The Kite Runner and A Thousand Splendid Suns. Through the books’ characters, Hosseini expresses the determination of women and Hazaras to obtain an education that is now happening in present day Afghanistan. Even though Hassan, in The Kite Runner, grows up uneducated, he learns to read and write as an adult. Furthermore, he sees the importance of making sure his son, Sohrab, gets the education he wasn’t allowed as a Hazara child (Kite 217). This emphasis on education is seen in many real-life Hazara families. As Zabriskie states, “Even if the school is a tent or a building with no doors or windows, even if the teacher has only a few years of schooling, parents want their kids to study, far more so than elsewhere in the country” (Zabriskie 130). With a newfound importance placed on education, the Hazara children of Afghanistan may be able to help rebuild their country and better resist the possibility of another oppressive government.
Women are also conveying remarkable resolve to the education they were denied under the Taliban. In A Thousand Splendid Suns, Laila grows up in an open minded household. During her childhood and through the brief span of Soviet occupancy in Afghanistan, Laila is a very successful student. Her father, as a teacher, believes education must come first for his daughter. “You can be anything you want,” He tells Laila, “….when this war is over, Afghanistan is going to need you as much as its men, maybe even more” (Thousand 103). Tragically, when the Taliban take over, Laila is forced inside and under a burqa, her education cut short and unused. Even with the threat of torture or death, Laila sends her daughter, Aziza, to an orphanage that teaches girls. As a report from 2003 illustrates, many Afghan women have defied the Taliban and sought an education. After the Taliban burned the classroom tents and went so far as to poison female students, girls returned to school the following day (Einfeld 53). Through such outstanding determination, women will also attain the education needed to rebuild their fallen nation.
Afghanistan has seen more than its far share of corruption and desolation. But from these uncertain times, Hazaras and women have demonstrated their desire for a better future by means of education. Khaled Hossieni, through The Kite Runner and A Thousand Splendid Suns, beautifully captures the spirit of theses people in their struggle to create a stable future in Afghanistan. With their help, Afghanistan will rise from the ashes and fulfill its potential.
Works Cited
Barro, Robert J. “Authoritarianism Is the Best System for Afghanistan.” Afghanistan Current Controversies. Ed. Jann Einfeld. New York: Greenhaven, 2005. 156-157.
Einfeld, Jann, ed. Afghanistan Current Controversies. New York: Greenhaven, 2005. 53.
Hosseini, Khaled. The Kite Runner. New York: Riverhead, 2003.
Hosseini, Khaled. A Thousand Splendid Suns. New York: Riverhead, 2007.
Zabriskie, Phil. “The Outsiders.” National Geographic Feb. 2008: 114-135.
Sources
Barro, Robert J. “Authoritarianism Is the Best System for Afghanistan.” Afghanistan Current Controversies. Ed. Jann Einfeld. New York: Greenhaven, 2005. 156-157.
Einfeld, Jann, ed. Afghanistan Current Controversies. New York: Greenhaven, 2005. 53.
Emadi, Hafizullah. Culture and Customs of Afghanistan. Westport, CT: Greenwood, 2005. 9.
Hosseini, Khaled. The Kite Runner. New York: Riverhead, 2003.
Hosseini, Khaled. A Thousand Splendid Suns. New York: Riverhead, 2007.
Masooda, Jalal. “Remarks at the 49th Session of the UN Commission of Status of Women, March 2005.” Afghanistan Opposing Viewpoints. Ed. John Woodward. New York: Greenhaven, 2006. 59-60.
Shavarini, Mitra K. and Wendy R. Robison. Women and Education in Iran and Afghanistan. Lanham, MD: Scarecrow, 2005.
Zabriskie, Phil. “The Outsiders.” National Geographic Feb. 2008: 114-135.
Nirvana in a Nutshell: Revisited and Revised February 20, 2009
“Everything is necessary, everything needs only my agreement, my assent, my loving understanding; then all is well with me and nothing can harm me.” Siddhartha, having finally attained his Enlightenment, explains the love in everything to his childhood friend, Govinda (Hesse 144). It is through Hermann Hesse’s mind-opening novel Siddhartha that we can come to the conclusion that reaching the ultimate Nirvana is possible while still experiencing all the joys life includes. In our modern world, it is not necessary to follow a strict monastic way of life excluding outside experiences to reach Enlightenment. With support from Hesse’s Siddhartha, background from Dr. Walpola Rahula’s What the Buddha Taught, and my own personal perspective, I offer this philosophy: Indeed, it is entirely possible to attain Enlightenment while involved in a deep and passionate relationship.
Several months ago, after reading Siddhartha for the first time, I came to the complete opposite conclusion. I had just experienced the breakup of a two year, wonderfully passionate relationship merely days before I first addressed this topic. Needless to say, my perception was skewed. The suffering I was feeling clouded my insight, illustrating dukkha, the First Noble Truth Buddha preached. As Buddhist monk Walpola Rahula explains in What the Buddha Taught, “dukkha in the First Noble Truth contains, quite obviously, the ordinary meaning of ‘suffering,’ but in addition it also includes deeper ideas such as ‘imperfection,’ ‘impermanence’ (Rahula 17).” The Buddha says to rid oneself of dukkha (earthy impermanence) and follow his Eightfold Path to attain Nirvana. After gaining some distance and much understanding, I find it very important to readdress the issue of dukkha that Siddhartha also faces on his journey.
On his search for Enlightenment, Siddhartha tries on many different personas. He begins as a rich Brahman’s son, runs away to become a traveling holy man (samana), falls in love with the enchanting Kamala, and finally ends up a rich, gambling businessman. This can all be thought of as dukkha, impermanent states of being that are not truly one’s self. So it may seem that the Buddha was right. Siddhartha does not reach Nirvana by fully immersing himself in daily activities, regardless of his occupation. Yet the conclusion of Siddhartha’s story finds something very different. Siddhartha attains Enlightenment with the ultimate realization that all his experiences are One and thus understanding the importance of every event in his life. Siddhartha tells Govinda of his experiences and their vitality, “I learned… that it was necessary for me to sin, that I needed lust, that I had to strive for poverty and experience nausea and the depths of despair in order to learn not to resist them, in order to learn to love the world…to love it and be glad to belong to it (Hesse 144).” Without dukkha, he would not have understood that everything and every experience deserves love as they are all the same.
Although the Buddha preferred his monks to live away from society so that they may focus on their spirituality and not be caught up in dukkha, Siddhartha shows that we need to experience the world in order to love it. “[The Buddha] forbade us to bind ourselves to earthly love,” Buddhist monk Govinda tells Siddhartha (Hesse 147). However, not allowing oneself to enjoy the world, with all its ups and downs, makes life pointless and shallow. Interpersonal relationships create a deeper sense of self, more so than spirituality that lacks foundation. It is through relationships (sexual and otherwise) that we as humans develop and grow. I realize now that I had to know the suffering of an ended relationship, because it kept my growth from stalling and made me a better human being. But I also had to enjoy the love of that relationship, because it gave my life more depth. I believe that each life we live provides us with opportunities to grow. It is not a false sense of self we are developing (dukkha), but a better foundation of who we are so that we may better understand the world. This understanding of the world, as Siddhartha explains, is how one reaches Enlightenment, “I think it is only important to love the world, not to despise it, but to be able to regard our world and ourselves and all beings with love, admiration and respect” (Hesse 147).
Hierarchy of Emotional Awareness November 24, 2008
Personality is often viewed as a complex mix of traits and behaviors. This definition underemphasizes the fact that personality is dependent on a person’s relationship with the world. A man’s usual thought process and interaction with his environment are what makes him “himself.” Without interpersonal relationships, patterns in particular traits and reactions would not emerge. Much of how we as people connect is through emotional awareness. Though emotional aptitude is often overlooked, those lacking in such awareness often suffer socially. By forming a foundation in emotional self awareness, building sympathy for other’s emotions, and finally understanding other’s empathetically, a person becomes emotional adept.
Perhaps a good point of comparison is Maslow’s hierarchy of needs. The hierarchy of needs is a well-accepted basis for many personality theories. It explains the key elements one needs to reach a higher level of existence: self-actualization. Abraham Maslow defines certain human needs in A Theory of Human Motivation (1943). At the very bottom of the hierarchal pyramid is “physiological needs.” These are the basics everyone needs to function: food, water, shelter, etc. The next layer is a persons “safety needs.” Maslow explains that without a feeling of comfort and safety, the higher “love needs” then “esteem needs” would be hard to attain. Once one feels comfortable in his environment, he can seek to fulfill the longing for love and positive self esteem. At the tip of the pyramid, the highest need in the hierarchy is “self-actualization (p. 382).” Maslow argues that once a person can function with fulfillment of the basics, safety, love, and social acceptance, it is a person’s responsibility to strive for self-actualization: “What a man can be, he must be.”
The hierarchy of emotional awareness picks up where Maslow’s hierarchy of needs leaves off. Self-actualization is mastering one’s own motives and applying them to reach one’s full potential in the world. Similarly, at the very bottom of the emotional pyramid is Narcissism. While the term narcissism holds many negative connotations, the word itself is very fitting. Narcissism is a preoccupation with oneself, and at it’s very best, fully understand one’s own feelings. Though narcissism excludes having empathy for others, it is incredibly important to be aware of one’s own emotions and keeping one’s own feelings a priority. While egocentrism is not bad in itself, it becomes a negative trait only when not used as a foundation from which to build sympathy and empathy.
For example, every person starts his life as a narcissist. For years, I volunteered at a preschool and worked specifically with the class of three year olds. Observing these children, it became apparent that each one was solely concerned with his own desires. At play time, everyone wanted the spinning Elmo toy. The children would immediately start fighting to get it. A teacher would step in and tell the children to share the toy. By modeling correct social behavior, teachers were able to demonstrate being kind to others and respecting the feelings of others. Only through learned behavior did the children acknowledge their playmates wishes to also have the toy. So, while it is necessary to understand our own emotions for our own mental health, we each must build upon the “three year old mindset” and develop an understanding of other’s feelings as well. If one were to remain in that self centered mindset and not develop more emotional awareness, he would be acting like a bratty three year old.
The next step in the hierarchy of emotional awareness is sympathy. Sympathy is defined by Webster’s dictionary (2008 ) as, “the act or capacity of sharing the feelings of another.” Both sympathy and empathy are often confused as having the same meaning, but sympathy is being outside of other’s emotions. If I were to spot a random girl crying in one of my classes, I would sympathize with her. I would see she’s upset and try to make her feel better. Sympathy, though often correlated with empathy, is an important step from egocentric emotions to fully empathizing with others. It is the point where the feelings of others are recognized, though they lack the complete understanding of what the other is going through.
Empathy, in contrast, is the highest level of emotional awareness. Empathy is “vicariously experiencing the feelings, thoughts, and experiences of another” (Webster 2008), or experiencing another’s emotions from the inside. When a close friend loses a beloved pet, I can immediately empathize with her plight. Because I’ve lost a pet, I fully understand the emotions she is feeling, and am therefore fully connecting with her. If I were to merely sympathize with her, saying “Oh, how sad,” she would think I’m cold and distant. Empathy isn’t limited to the emotions we’ve experienced ourselves, because as an empirical study Similarity and Nurturance: Two Possible Source of Empathy for Strangers (Batson 2005) points out, there is more than one way in which we feel empathy. For example, one is not just able to empathize with a close friend or relative, but one would also be able to feel empathy for a stranger he perceives to be like himself. The study continues with an experiment done on graduate students. The graduate students were presented with a stranger with whom they are said to have commonalities. When the stranger (who happens to be in on the experiment) “experiences” an electric shock, the graduate students “reported feeling worse than did those [graduate students] led to believe that [the stranger] was dissimilar (p. 15).” So even though the graduate students didn’t feel the shocks, they felt as if they did with an identifiable stranger.
Ultimately, the emotional growth from narcissism to empathy is vital in social interactions. The difference between a self centered three-year-old and a compassionate adult is the connection with other’s emotions. While Maslow’s hierarchy of needs develops a functioning person, the hierarchy of emotional awareness develops a person capable of forming and keeping relationships. Personality would be meaningless without emotional connections between people, thus the ability to empathize is essential. What a man can feel, he must feel.
Works Cited
Batson, C., Lishner, D., Cook, J., & Sawyer, S. (2005, March). Similarity and Nurturance: Two Possible Sources of Empathy for Strangers. Basic and Applied Social Psychology, 27(1), 15-25.
Empathy. (2008). In Merriam-Webster Online Dictionary.
Maslow, A. (1943, July). A Theory of Human Motivation. Psychological Review, 50(4), 370-396.
Sympathy. (2008). In Merriam-Webster Online Dictionary.
Adam and Eve November 5, 2008
The story of Adam and Eve is ingrained in our culture. The Garden of Eden, forbidden fruit, lies and deception, the fall of man… this Biblical tale has long been seen as a symbol of women’s inferiority to man. Woman was created from man’s rib, while Eve’s gullibleness caused the fall of man. That has been women’s contribution to creation, the ultimate screw-up. Created secondary to man and easily deceived by snakes, it’s no wonder women have been portrayed as lesser creatures. But as Phyllis Trible argues in “Eve and Adam: Genesis 2-3 Reread,” perhaps we’ve misinterpreted the story altogether. Through analyzing Trible’s discussion of adham as well as the origin of gender, new insights to the classic tale of Adam and Eve can be reached.
The first point Trible brings to light is the implied equality between man and woman. This is a significant assertion, because it suggests that before Adam and Eve sinned, man and woman were equal. Thus, repenting for this sin would take us back to our original equality. Trible supports this claim by analyzing the term adham in its original Hebrew context: “Adham is basically androgynous (p 74).” The words for man (ish) and woman (ishshah) were not used until after Eve was created. This infers that man was not man until woman was born, placing man and woman in balance. Trible points out that the creation of woman parallels that of man, while man had only a passive role in her birth, “Like man, woman owes her life solely to God (p 76).” Therefore, Eve is not subordinate to Adam because she was made from “the rib He had taken out of the man (Gen. 2:22),” she was merely made to be an equal and “one flesh (Gen 2:24).”
Though, perhaps the most interesting insight Trible gives is the characterization of both Adam and Eve. While this story has received criticism for it’s inherent patriarchal overtones, Trible suggests it is the subtle feminist undertones that really make the story. The greatest example of this is the characterization of Eve as an independent thinker, and Adam as a passive follower. In traditional patriarchal roles, man is the dominant decision maker. However, it is Eve in our story who analyzes the possibilities of eating the forbidden fruit and is fully aware of her act. Adam does eat the fruit, but only because his wife has given it to him. Trible proposes that “these character portrayals are truly extraordinary in a culture dominated by men,” especially that Eve “seeks neither his advice or permission. She acts independently (p 79).” Basically, it’s ironic that this story is interpreted as sexist, when it is Eve who exhibits “male” personality traits.
Finally, I must protest Trible’s assertion that the passage, “Your desire will be for your husband and he will rule over you (Gen. 3:16)” is not a condemnation for Eve and womankind. While Trible makes excellent cases regarding equality and sexuality, I believe that balance is shifted with this proclamation. Trible comes to the conclusion that the story is trying to lead us back to that original equality, but I disagree. I believe the writer meant to use the story as a moral lesson. When a woman acts out of line and assumes the role of a man (independence, free will, thought, etc.), she will cause sin and retribution on herself and her family. Of course I don’t believe in the inequality, but I do think the myth was written to oppress women. It’s noble of Phyllis Trible to justify this amazing tale of creation, but her conclusion doesn’t encompass the social standards of the time.
Personality Analysis of AZ October 20, 2008
There are nearly seven billion people on this earth. For every individual, a different interpretation can be made on each personality. Vast ranges of traits and behaviors across innumerable cultures make Personality Theory among the most complex studies of the world. Yet, from these intricate patterns of behavior come key concepts to our human nature. Through the detailed science of personality study, we can better understand the relationships that shape our environment. By analyzing AZ from varying perspectives, we can gain a clearer picture of his personality.
AZ is a socially awkward middle aged man. While he prides himself on being an intellectual with an interest in science and history, he lacks interpersonal skills in social settings. Much like the character Michael Scott in “The Office,” AZ will often say inappropriate and awkward things, but without the quirky humor of Steve Carell. His arrogance and lack of social grace make AZ the perfect candidate for personality study.
For decades, researchers have narrowed the spectrum of personal behaviors down to three basic personality types. Spanning numerous studies and varying demographics, these three types can be referred to as 1. Well-adjusted 2. Inhibited and 3. Undercontrolled (Caspi and Silva, 1995, p. 66). While studies refer to each construct in different terms, these basic personalities have been found in every culture. In an empirical study, Eva C. Klohnen of University of California, Berkeley defines the first construct (“Well-adjusted” as termed by Caspi) as Ego-Resilient (Klohnen, 1996, p. 70). Klohnen (1996) states that, “ER refers to the general capacity for flexible and resourceful adaptation to external and internal stressors (p. 70).” This is a generally well-adjusted person who can handle stress and adjust to life’s challenges. Klohnen (1996) would argue that AZ is not an Ego-Resilient personality type, because of how he handles situations that aren’t going his way. If an argument occurs, AZ will usually begin yelling and then storm off. Often he will sit for hours in front of the TV with a silent glare, just to prove he is upset. A well-adjusted adult would face arguments with rationality and respect for the other person. By being disrespectful and inflexible in his point of view, he is not displaying characteristics of Ego-Resilients (aka Well-adjusted). Perhaps he fits into another of the two constructs: Inhibited or Undercontrolled.
Inhibited personality types tend to be shyer and “too uptight” (Funder, 2007, p. 211). Avshalom Caspi (2003) further explains this construct in a study linking children’s behavior to their later adult personalities:
When observed at age 3, children classified as Inhibited (8% of
the sample) were shy, fearful, and socially ill at ease. At age 26, they
were characterized by an overcontrolled and nonassertive personality
style; they expressed little desire to exert influence over others
and reported taking little pleasure in life.… As adults,
Inhibited children appear to be the kind of people who fail to take
on the world in ways that will produce joy (p. 71).
While Caspi’s analysis that Inhibited people fail to produce joy in the world may be a little exaggerated, AZ does exhibit many Inhibited characteristics. AZ tends to be introverted and uncomfortable in social situations. Though his profession requires “glad handing,” or shaking hands and making small talk at work functions, AZ has been described as “not a people-person” by co-workers. Undercontrolled personalities can be considered the exact opposite. They are chaotic and impulsive, while Inhibited people such as AZ are controlled and reserved (Funder, 2007, p. 213). According to these three classifications, AZ fits neatly in the Inhibited construct.
While Caspi and Klohnen can define AZ as a specific personality type, other researchers can give a deeper understanding behind AZ’s behavior. Alfred Adler, a Freud revisionist, proposed the concept of “Organ inferiority (Funder, 2007, p. 378).” Eva Dreikurs Ferguson (1989) elaborates on Adler’s idea of organ inferiority, stating that it refers to an adult’s overcompensation in an area in which he felt weak in as a child (Ferguson, 1989, p. 45). AZ is the fourth of five siblings, and was often ignored as a child. He was not given the privileges his older siblings enjoyed, nor was he the doted upon baby of the family. On a family vacation at around age 6 or 7, his family left him at a gas station. He recalls running after the car and being terrified they wouldn’t come back for him. His family instantly realized he was missing and went back, but AZ has never recovered from being forgotten. Alder would suggest that this created immense organ inferiority, and that is why AZ strives to be seen as important in his adult life. He is executive vice president in his company and is an active board member for his community. This strong, leader image he portrays to the world is incredibly important to him, perhaps to compensate for going unnoticed as a child.
Although Caspi’s Inhibited construct defines AZ quite well, Adler’s description of organ inferiority gives a better picture of AZ’s personality. It gives deeper reasoning behind AZ’s behavior. Instead of merely saying AZ is introverted and controlled, Alder pinpoints why AZ feels the need to control his life now, whereas he couldn’t as a child. While all the facets of AZ’s behavior can be explained through many different theories, Adler and Caspi both give a perfect overview of AZ’s traits and how they fit into the world.
Works Cited
Caspi, A. and Silva, P.A. (1995). Temperamental qualities at age 3 predict personality traits in young adulthood: Longitudinal evidence from a birth cohort. Child Development, 66, 486-498.
Caspi, A., Harrington, H., Milne, B., Amell, J., Theodore, R., & Moffitt, T. (2003, August). Children’s Behavioral Styles at Age 3 Are Linked to Their Adult Personality Traits at Age 26. Journal of Personality, 71(4), 495-513.
Ferguson, E. (1989, September). Adler’s motivational theory: An historical perspective on belonging and the fundamental human striving. Individual Psychology: Journal of Adlerian Theory, Research & Practice, 45(3), 354-361.
Funder, D. C. (2007). The Personality Puzzle. New York: W. W. Norton & Company. 211-213
Klohnen, E. (1996, May). Conceptual analysis and measurement of the construct of ego-resiliency. Journal of Personality and Social Psychology, 70(5), 1067-1079.
Nirvana in a Nutshell September 22, 2008
Perhaps my recent breakup of a two year relationship is influencing my judgment, but no, I don’t believe it’s possible to attain enlightenment while in an erotic relationship. A week ago, I would have said yes of course one can reach the epic Nirvana while loving their partner whole-heartedly. Love is the highest form of good and just by experiencing that power, one is closer to the Hindu ideal of Moksha. While Moksha is the ultimate goal humans should strive for, how can one reach this all-loving, one-heart, I-am-God-and-God-is-everything state of being if he is focused on loving one single individual? This perspective is made clearer by analyzing Hermann Hesse’s influential novel, Siddhartha.
Siddhartha’s long journey brings Hindu teachings to life. Through most of the book, Siddhartha is a whiny brat having one identity crisis after another. He is a well-off Brahmin’s son, then runs away to become a traveling Samana (holy man). Siddhartha then sheds his ragged clothes and becomes a rich businessman and lover to the beautiful Kamala. After he grows disgusted at this affluent lifestyle, Siddhartha runs away again to start a new life as a wise ferryman. The last two chapters, however, redeem Siddhartha (and the novel) when he discovers the secrets to reaching enlightenment.
“Wisdom is not communicable,” Siddhartha tells his childhood friend Govinda, “The wisdom which a wise man tries to communicate always sounds foolish.” This profound statement seems to be the key to the depths of Hinduism. He realizes that one must experience the world for himself to appreciate it, not learn it from a teacher. Although he went through many life stages, Siddhartha finds Moksha when he realizes that all of these experiences are one. He is Brahman (God), because Brahman is everything. He must respect the past, present, and future as a single entity. It is the revelation that “all is one” which leads to enlightenment.
To fully believe that all is one and become one with God, people must love everything as God. Govinda says that the Buddha teaches not to hold on to earthly love to reach Nirvana (Buddhist Moksha), but Siddhartha explains to Govinda that he must love the world, not shy away from love. Which leads me to the point: Loving a single person above all others denies that everything is Brahman and equally deserving of love. When in a relationship, I am saying that I love this person beyond other people. I would not say I love my ex-boyfriend as much as I love my current partner. To say that I love the carpet or a tree as much as my boyfriend would be absurd. Yet, the carpet, the trees, ex-boyfriends, and current boyfriend, are all the same. Each one is Brahman, and I can love everything as part of God.
By being in a monogamous, erotic relationship, I am excluding my love from almost everything else. Thus while in a relationship, I could not reach Moksha, because I don’t believe all is one and equally lovable. Because Siddhartha can understand that every person, every thing, shares the same life force, he is at peace. The unity he feels with the world is not divided by love of one and exclusion of others. Once he stops searching for an illusive enlightenment, he realizes that every part of his life held the same potential for Moksha.
The Difference Between Humans and Animals August 26, 2008
At first glance, distinguishing the main difference between humans and animals seems too simple: Humans have the intelligence and capability to perform complex tasks (such as religion), and animals do not. Upon deeper inspection, however, I’m not sure that answer satisfies. While it may be a correct and concise answer, it may not be the complete answer. For example, some species of dolphins or chimps are very able to perform difficult tasks. While highly intelligent in the animal world, they lack a necessary component of human intelligence, introspection. It is introspection and a craving to fill any empty feelings that lead humans to religion. Without that introspection and need to fill intangible voids, animals are happy to just exist. If humans could be satisfied with food, water, shelter, and loving attention, there would be no need to seek higher answers. So maybe the main difference between humans and animals is merely that people have more needs to be satisfied than animals.
