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Clear Vision And Sane Living - Radha Burnier


IN every tree and plant, in the sound of birds, in insects
and minerals, sky and water, there is astounding
beauty. Each atom and every living creature is a
miracle of meaning and loveliness. The more one
knows of its anatomy, physiology, activities, and
relationship with other creatures, the more one is
struck by the wonder of Nature. A spider’s web with
gossamer threads, symmetrical shape and iridescent
colours has marvellous strength, proportionately
greater than that of many outstanding constructions of
man. The little spider, itself a thing of beauty, creates
and recreates with ease. The tiny banyan seed grows
into a mighty tree; the helpless infant becomes a
grown man or woman. Growth, birth and death, these
too are marvels. Mr. J. Krishnamurti says:

You saw a dead leaf, yellow and bright red, a leaf


from the autumn. How

beautiful that leaf was, so simple in its death, so


lively, full of the beauty

and vitality of the whole tree and the summer.

Thus beauty is everywhere, as things die, as they grow,


as they are born.

There is beauty in shapes and colours, in sounds and


textures, the things that we perceive with our senses,
but it also lies in things to which we may never give our
minds, that is the mutual relationship of all things, the
functions they fulfil and their hidden purposes. An
Adept associated with the Theosophical Society wrote:

Nature has linked all parts of her empire by


subtle threads of magnetic

sympathy and there is a mutual correlation even


between a star and a man.

Beauty is an expression or facet of a hidden


significance not associated with anyone’s desires or
need. It is intrinsic to each living thing. The significance
of a tree is not in its usefulness as fuel; the value of a
lamb is not in its flesh. Purpose and value are inherent
as Thomas a Kempis points out:

There is no creature so small and abject that it


representeth not the goodness of God.

He suggests here that beauty inheres in the source of


life, God.

Human beings are part of the world of Nature, its


loveliness, significance and subtle relationships, but we
do not know it, and that is our tragedy. We are taught
to believe that the ‘world’ is the world which we create
and build, our constructions, railways, electronic
miracles, political institutions, social structure, wars,
divisions and so on. All this is human society, but to
most people this is the ‘world’.

In the present day, for millions of people who live in


urban areas, Nature is physically far away. They know
nothing except streets, noise and artificial objects.
Even people who live in the midst of Nature in rural
areas are unaware, because poverty compels them to
labour from morning till night. Because they are poor,
for them everything is an object to get and use. Others
are so conditioned into thinking that what is important
in life is to struggle and make themselves better that
they are prisoners of their own self-centred activity,
unaware of the real world.

Reality is different for each person. What is real to one


is not so for another. When a person is in imminent
danger of losing his life, if safety lies in letting go of
property, it ceases to have the reality it did earlier.
Unfortunately, people think that their ‘reality’ is certain,
and so their desires and conflicts, anxiety, irritations,
hopes and disappointments, dislikes and tensions are
taken too seriously and never questioned.

Human society has its own rules, like a game of


football or hockey, with a fixed framework. The rules
say that the ball must not go out of the demarcated
field. Why not? Because that is how the game has been
fashioned and whoever plays it has to follow the rules.
These rules do not originate in truth or a high source;
they belong to an artificial system which enables the
players to compete, win or lose. Human society is like
that with artificially built rules. They may be called
laws, but they are none the less contrived, built by
convention, tradition, rulers or priests. Modern society
tells you that you have to fight for success, be at the
forefront, gain as much as possible. So, people play the
game, and the more intensely it is played, the less the
players can see. Can a football player in the thick of the
game observe something outside? Ask him to watch a
bird on the wing, so pure in the sky. He cannot do it
while he is in the game. Likewise, human beings who
are caught in the ‘play’, whether it be war, politics or
economic competition, cannot see. They are
unconscious of the ugliness and brutality of the game,
the insensitivity which it creates, the innocence which
is lost. Nor do they perceive the loveliness outside the
structure of human society. For them, the meaning of
life is far away. Their pursuits, ideas and ideologies are
like heavy clouds which shut out the sun of truth.

Now let us consider what is sane or insane, from the


common sense point of view. Insanity is to be out of
contact with what actually exists, what is true. The
insane person experiences a reality that has nothing to
do with actuality. When somebody calls himself Jesus
Christ, Cleopatra or Mahatma Gandhi, others say he is
crazy because that idea exists only in his mind and is
not a fact. Since unreality seems reality to him and it is
not shared by others, it is called insanity. Reason, logic,
consistency and order are absent in the projections of
a crazy person’s mind. It is so little related to the world
of facts, values and significance that he cannot engage
himself in effective action.

Is the human mind and in general very different from


that of the insane? It is full of contradictions and
illogicality. It is divorced from the truth of Nature that
we spoke about, its glory, meaning and splendour.
Because the vast majority of people live in the
unreality of their struggles and ambition, it is not a
more valid reality. Bertrand Russell pointed out that
people tend to accept action by masses which they do
not accept in an individual. When an individual kills
another, it is ‘murder’; but if masses kill other masses,
it is ‘patriotism’. Similarly, if one person’s mind has no
rationality or consistency, no relation to facts, he is
said to be crazy. But because most of humanity
behaves in this way, no one would dare to call it
insanity. But it is insanity. There are glaring
inconsistencies and contradictions in all systems,
religions and societies. The Hindus glorify the
Upanishadic statement that all is Brahman, the
supreme truth, and yet institute a system of outcastes,
punish and humiliate widows, thus giving proof of
insanity. Other groups have killed in the name of love,
of religion and their Teacher. Governments promote
tobacco cultivation and help people to get diseased
and then undertake projects to cure them. People like
food depleted of nutritive elements but reinforced with
vitamins. Every field of life, political, educational, social,
economic and personal, all over the world, provides
examples of absurd activities and shows man’s inability
to see contradictions. Are human beings children who
build houses of sand only to flatten them out, or
schizophrenics split by internal conflict? We may not
like to discover in ourselves either the infantile or the
insane, but perhaps they exist.

When we become conscious of these things, what is


our response? Generally, there is an urge to do
something about it. Action is what most people believe
in, but their action arises from a mind which is not
aware of what really is. Each person sees a fragment to
the extent that it affects him. The animal brain in man,
inherited from the long past, is capable only of reflex
action. Even when man pauses to cogitate and
understand what he is doing, most often there is no
real reflection, but a mere reshuffling of ready-made
ideas, gathered from here and there, put together in
the illogical context of the mind’s contents. So action
proceeds without understanding. Therefore, despite
the many revolutionaries, idealists and reformers, the
world proceeds on its mad course, perhaps towards
self-destruction. Without the clear seeing which is
understanding, without knowing the wholeness and
actual nature of things, action is blind and destroys
sensitivity. Thus gradually, one becomes less and less
capable of looking and watching, of receiving the
beauty and meaning of life and learning what is truth.

Human effort is directed to become something, to


achieve, to shape others, to manufacture and twist
relationships according to convenience. The desire to
act and achieve in this manner breeds a false sense of
usefulness, because life seems fulfilled for the time
being, until an event or accident, some unforeseen
disaster shatters the person’s illusions. Desire for
achievement is the parent of fear, anxiety and strife.
The Chinese sage Chuang Tzu said:

The mind of the perfect man is like a mirror. It


grasps nothing, it expects nothing,

it reflects but does not hold. Therefore the


perfect man can act without effort.

Most people strive hard to make life meaningful by


grasping and holding. This is futile effort. Meaning is
everywhere in life. We do not have to ‘make’ meaning;
we do not have to ‘create’ relationships. Relationship is
part of life, at a profound, subtle level as well as at the
outer level.

People who are struggling and ‘doing’ think that


conflicts are outside; that is part of their blindness. It is
only by looking that one sees that conflict is within.
Problems too are not, outside; they are within. So a
jealous person sees things according to his jealousy;
the fearful man imagines dangers everywhere; one
who is proud finds insults. When problems and
conflicts are thought to be outside, people do not hold
themselves responsible. They do not see that the
madness of society is of their making. But we are
society, we are creating it all the time; our attitudes are
building the outside. The confusion and aggression
which are within our minds come back to us in
different forms and are the source of our sorrow.
Unfortunately, we do not see this. We think that
sorrow comes from somewhere else. So it is important
that doing should not come first. We must learn to see
clearly. The Lord Buddha taught that right vision, clear
vision (samyak drishti) is the first step on the Path. If
we cannot see clearly, deeply and fully, and
understand the whole nature of what is, then our
action is bound to create a mad environment. He alone
who sees clearly both the ugliness of human society
and the beauty of life experiences significance without
looking for it.

We rarely look at a plant or a mountain or a fellow


human being, but when we do, what do we see?
Perhaps imperfectly the form, without awareness of
the life within the form. Our past thoughts crystallize
into an image or concept and project themselves
between the mind and truth, which may be in a leaf, in
a rock, in a human being, anywhere, everywhere. And
because thoughts intervene, the object takes on a
different appearance. The subjective content appears
as the object, the projection of the mind as the truth.
Only when the mind is like the mirror of which Chuang
Tzu spoke, free of the dust referred to in The Voice of
the Silence, it sees. As long as the mind is loaded with
content in the form of reactions, ideas, ideology,
judgements, analyses and so on, it cannot reflect truly.
So, the mind must be pure, free, undistorted without
contradictions, to see clearly. This means looking at
oneself. It is by self-knowledge, by understanding what
is happening within the mind, that clarity comes. Then
the mind becomes freer and purer and has greater
energy.

Contradictions deprive the mind of vitality. Anxiety,


ambition, misunderstanding, etc. are subtle forms of
conflict and therefore drain away energy. When there
is a freedom and purity, there is great strength in the
mind and it can go much deeper into itself as well as
into the nature and significance of life. Let us hear
Thomas a Kempis again:

The more a man is united within himself and


becometh inwardly simple

[and pure], so much the more and higher things


doth he understand

without labour; for that he receiveth intellectual


light from above.

The contents of the mind, the contradictions and


judgements, the ideas and struggle, all that is the self.
It is the substance to which you can give identity, which
you remember and say ‘this is me’. But the identity is
based on nothing. The self to which everyone
desperately hangs on, of which he thinks so much, is
part of the insanity. Because it is so flimsy, an airy
nothing, it has to struggle continually to maintain,
assert and build itself. Because of its struggle if cannot
see; therefore there is no sane living. As we have
already noticed, insanity comes out of non-seeing.
Therefore, as self-assertion decreases, there is health,
wholeness, clarity of vision and the discovery of
meaning and beauty.

For thoughtful people the question arises, ‘What is the


meaning of life?’ The thoughtless think that they can
capture meaning by achieving something; sometimes
they try to find it in wife or child. But it is unnecessary
to find meaning in life. Watching a sunset, nobody
asks, ‘What is the meaning of the sunset?’ Beauty is its
own meaning. The sunset exists, and that is enough.
All of life is like that. The more we turn away and build
a world of artificiality, with its own rules, to play a
game, the less are we blessed by the experience of
significance. But by self-understanding and clear
seeing, an ever-new hitherto unknown world of joy and
beauty, goodness and blessedness could open up.

The Theosophist 1989

Compassion is no attribute. It is the Law of Laws


- eternal Harmony,

Alaya’s Self, a shoreless universal essence, the


light of everlasting

Right, and fitness of all things, the law of love


eternal.

The Voice of the Silence. H.P.


Blavatsky

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