The Best Changes Start With Ourselves

A wise man once said, “One close real friend is better than ten distant and estranged brothers.” Does true and unconditioned comradeship still exists in the 21st century? How different is real friendship from having casual friends or from “Facebook Friends”? Can this kind of lasting and profound friendship be found? How and where?

There are many kinds of friendships, some casual, some romantic, some are pleasant like flowers that bloom for a day or like a summer cloud, but some rare ones are as firm as an oak. These rare relationships do not depend on passing needs or on momentary interests.

One of the foundations of how we conceptualize our sense of self today, perhaps came from the 17th century philosopher Rene Descartes’ most famous maxim, cogito ergo sum or I think therefore I am. Taken to an extreme that Descartes himself may never have meant, we are conditioned to prioritize self-interest, applaud the pursuit of our own happiness, and promote personal freedoms dictated by one’s own morality.

Today organizations are under more pressure to perform than they have perhaps ever been before. There are pressures from all stakeholders who incessantly demand increasing profitability every year, while at the same time they grapple with challenges of limited resources, ever changing laws and regulations, open market competition, and most importantly, factors of human resources. And yet, the amendment to the Companies Act in India in 2013 requires certain businesses to spend 2% of their average three year profits on social causes.

“It’s lonely at the top,” said a school-friend in jest on the eve of a school election for which I was nominated. And although I do not know to whom this tidbit of wisdom is attributed, I have often contemplated the truth behind these words.

In aspiring for the post or role of a leader, some may seek the prestige and authority which follow. The main work therefore seems to be, to make a favorable impression on those that are considering their candidature. Since there are probably others vying for the same position, a competition ensues, a race in which each one needs to outshine the other.

Many of us wish to change the world. But how can it be done?

First of all, it is obvious we are not just seeking to change the world – the world is changing anyhow, regardless of what we do. The ancient philosophers wisely stated that the only permanent thing in the world is change.

In reality, it is not change we seek, it is a certain, positive, change – a diversion of the river’s flow, an orientation towards a brighter future for humanity.

Second, none of us by ourselves can really make a meaningful impact.

From an esoteric point of view, a ritual is dependent on the existence of the invisible dimension. This invisible dimension consists of a spiritual-mental aspect, which is the domain of the archetypes or ‘living idea-beings’ spoken of by the Platonists; and an ‘astral’ aspect, which is an intermediate world between spirit and matter, just as imagination is the link between the world of ideas and the physical world. In this view of things, the invisible world exists, the material world reflects. The visible is the shadow of the invisible.

Often we find ourselves at the crossroads of various opportunities in life. We celebrate the privilege of having options, and experience a sense of freedom in the ability to choose from among so many possibilities. We feel we are in control of our lives, and decide to retain this freedom as far as possible, without having to commit to any one of the options. Before long, however, we are torn between the many options, each one more alluring than the next. And an inner battle looms, to retain as many options as possible, until the last possible minute.

Grace has become an old fashioned word, graciousness and courtesy have become old world values, almost valueless in today’s environment. The world has gone über brash. Billboards extoll the ‘virtue’ of Attitude, with a capital A: “Wear your Attitude,” screams one, as though attitude were an aspirational achievement! A young generation has grown up with an exaggerated sense of privilege and entitlement. If you say ‘please’ or ‘thank you’, people look at you as though you were an anachronism. We are encouraged to be ‘go-getters’, to demand, to seize what we consider is ours.

Modern-day living seems to center around finding as much comfort in life as possible and aspiring for some growth, usually material. As a result, we are facing the great challenge of seeing our planet’s resources declining, and a general concern about our survival on earth. The fact that ecological activism is on the rise is encouraging, but also underlines that something very wrong is happening and needs to be rectified. Though, we recognize the need to be more aligned to nature, our lifestyles are not in accord with this idea. Probably, for many of us, what it means to live in harmony with nature has become a foreign concept

What makes this poetry so popular and why do so many admire its beauty? Perhaps because the poet describes beauty in words which create such powerful imagery that you feel as if you are in a field of daffodils. It captures a range of emotions, contemplation and connection with nature as one might experience.

Tagore always criticized power and materialism for its own sake. The more one accumulates treasures, and the more one amasses all the power in the world, one is actually chained.

Along with most of the world, we are in almost complete isolation, as a result of the rapid spread of COVID-19. The world seems to have stopped for a while and people, as well as organizations and governments, are uncertain about the near future.

The scene is somewhat surreal, giving an apocalyptic feeling towards what is yet to come. There are some who report a growing interest in ‘end-of-the-world’ literature, films, doomsday theories and alike. Even if the world is really far from heading to complete disaster, it is interesting to examine, as some have already done, the root of the word “apocalypse”.

For millennia, specific locations around the world have been regarded with fascination and sacredness. Despite all the materialistic opulence and grandeur of some of the most recent human architectural achievements, there remains something awe inspiring about many ancient structures that have stood their ground for thousands of years. For many, even the most grandiose five-star properties of Dubai look pale when compared to the magnificence of the Angkor Wat Temple Complex in Cambodia for instance.

This article serves only as an introduction to the legendary origins, metaphysical purpose, and the traditional form used in the practice of Qawwali. It would be impossible to capture the cultural nuances, complex history, and social impact of the genre in this brief work, but I hope to share some principal themes that have emerged from my own amateur investigation, to help the reader embark on their own exploration of this magnificent Sufi practice.

As the summer months climax with the annual monsoons breathing fresh life into the soil, Nature renews her promise to every being in her domain. It is a promise of continuity, and as if by magic, life vibrantly awakes, and breaks into song, with every creature, every plant, and every spirit dancing together in unison.