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Extracts from an evening hosted by New Acropolis Culture Circle. Philanthropy can be a bridge between the ideal of fraternity and its material manifestation. Imagining a better world, with a greater sense of fraternity is intuitively appealing to many. Yet, to make a personal sacrifice in order to create that better world, is the choice that we make less often than is needed.
In this light, it is relevant to ask – what drives one to share with that urgent sense of duty? Does one need money and power to be a philanthropist? What is the relationship between our choices and our identity?
Last year we had a very special gathering of philosophers in Mumbai, and I had the privilege of looking after the meals for this wonderful event. A volunteer was helping me and I remember, as we started our first tasting of the many meals to come, she said, “Let’s make this tasting a ceremony!” Suddenly the whole atmosphere changed. We took our spoons from the chef with attention and care, and slowly scooped up the dish at the same time. We smiled as we put it into our mouths, savoured the wonderful cooking and declared it excellent! The chef was delighted as indeed were all who watched. A mundane task was turned into a memorable and meaningful one. What a joy!
No one can ignore the fact that we are living in a world in crisis, a world of great changes on the ecological, social, economic and even cosmic levels.
On the ecological level, this can be seen in the excessive, irrational and selfish exploitation of the natural resources of our planet Earth.
Some of the factors of this ecological crisis are of great importance for our immediate future. For example, the global warming of the planet, due to an uncontrolled industrialization, with its consequences of the melting of the polar icecaps and the progressive and now unstoppable rise in sea levels; pollution by chemical and radioactive waste of land, water and the atmosphere; and genetic transmutations in many plant and animal species, to cope with the need to feed our overpopulated planet.
Activist, Author, Academic. Environmentalist, Humanist, Visionary. Satish Kumar believes that the spiritual aspect of our ecosystem has been lost in modern environmental debates, and has been replaced by systemic violence; towards the land, animals, mankind, and even towards ourselves. He maintains that reverence for nature is the only thread that can mend and weave together the fabric of humanity.
It is impossible to touch on certain mythical stories without touching the deepest strings of our souls.
The theogonic myths contain universal elements of the journey of the soul. They warn us about the dangers of this journey: about what enslaves the soul, takes it captive—all our vices, fears and weaknesses. They also tell us what elevates the soul and leads to its liberation—all our virtues. The myths contain the generous gifts that the gods offer us. All we have to do is learn to find them, recognize them and use them in our lives.
During the Renaissance, while Europe was experiencing a gigantic shift of ideas in almost every aspect of knowledge, in India, was born a man who, as Emperor of Hindustan, would use his indomitable courage and a restless search for wisdom to weave a similarly audacious social, political, and spiritual vision in the Indian subcontinent. His name was Abu’l-fath Jalal-ud-din Muhammad Akbar.
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.
The word ‘Permaculture’ was coined by Bill Mollison and David Holmgren in the 1970s to refer to the “consciously designed landscapes which mimic the patterns and relationships in nature, while yielding an abundance of food, fibre and energy for provision of local needs” [1]. What began as an ecological movement towards ‘Permanent Agriculture’, over time, evolved into something far more holistic and all encompassing; a set of principles and values of what it means to be conscious, contributing human beings and reviving a way of living that aims to develop interdependence and personal responsibility in every sphere of life.
The question of free will is one of the oldest and most enduring questions facing humanity. The ancient Greeks considered it in their tragedies, such as Oedipus Rex, where it seemed as though the hero’s fate was predetermined in spite of any actions he might take to prevent or alter it. The Greeks and their cultural successors, the Romans, had an image of three Fates, who wove and spun the destinies of men, and cut the thread of their lives at a pre-ordained moment.
It is said that the founder of Buddhism in Japan, the monk Mahakashyapa, received his illumination directly from Shakyamuni (Gautama Buddha), during what is known as the Silent Sermon or the Flower Sermon. Buddha held up a white flower to a crowd of assembled monks.
Today, as the myth of equality is losing force, it is easier to appreciate the wisdom of the ancients, who affirmed that all things and all beings have a different existence. More than that, even within the same person it is difficult to find two identical states of mind throughout the course of a day, a month or a year. Unfortunately, apart from the exceptions
Concerns about all sorts of issues are increasing around the world, survival is becoming more and more difficult in many countries, and confrontations for the most absurd reasons are on the rise, however important they may seem to those involved. Yet, in spite of all of this, there is a growing desire to achieve a better level of health.
Of course, this is not the case everywhere in the world. How can one desire good health when there is no food or water, when terrible epidemics strike with little apparent cause?
The universe is a place of balance…Yin and Yang, night and day, summer and winter, masculine and feminine. A balance achieved by complementarity – the equal and opposite effect of dualistic entities. Yin is as essential as Yang, just as night is as essential as day; each has its role and function in the service of life as a whole. So too, the feminine is as essential as the masculine.
“Who are you?” – This is a question I usually ask in one of my classes. Asking the same question ten times in a row, I nudge the participants gently to the realization that we all have more than one identity. Some people tend to identify at first with their name, nationality, gender, profession; others define themselves through their relationships (I am a mother, a friend) and some think of themselves first and foremost as human beings, a ‘soul’, a ‘force of energy’ or as seekers of wisdom. This exercise also makes us aware that beyond our multiple identities there is a mysterious ‘inner core’ or ‘essence’ that defies definition but shines through all our different identities. We are always ourselves, whether this be at work, with our family or on our own. In each environment we express different aspects of ourselves, but deep down we are still the same mysterious ‘centre of awareness’. In short, we are both one and many.