March 14, 2017: Reading the Bhagavad Gita in the Age of Trump

daffodils and snow

JANUARY 30, 2017: BHAGAVAD GITA TALK #1. “ON THIS PATH NO EFFORT IS WASTED”

In the weeks between the November election and January inauguration, the great majority of us on the other side of madness were in shock, beginning to mobilize, but also holding out hope that somehow, some way, this political nightmare would be averted. Time seemed to stand still, and then, it was done. We found ourselves waking up in a whole new reality, waking up in an America we did not recognize, waking up in the age of Trump.

And now it’s March. In just six days it will be Spring. Although here on the East coast we’re being slammed by winter weather we barely had all winter. Last week, sixty degrees and daffodils blooming. Today they’re buried under the snow. The sweet promise of new life and renewal postponed for the time being.

Which brings me to the Bhagavad Gita. When I was younger in my journey, I devoured texts like this one. I couldn’t get enough. These last years though I’ve mostly stayed away from them. Partly it’s the patriarchal language, partly what sometimes seems a jungle of verbiage. At this stage of my life, I way prefer the naked simplicity of Mary Oliver’s poetry and Robert Bly’s Kabir.

And yet, the Bhagavad Gita is a powerful compendium of the yogic system. And has a great deal to say about waking up, about the difference between authentic power and something that pretends to be. About true greatness of soul and that empty charade that is grandiosity and smallness. Like so many of India’s ancient wisdom texts, no one knows for sure when this one was written. Scholars date it sometime between the fifth century B.C.E and first century C.E.The wonder of it is, it’s incredibly relevant for now.

Because along with articulating the philosophy and psychology of Yoga, the Gita offers a rather precise technology for strengthening ourselves from the inside out, so we can not only meet, but act effectively, to counter the dangers of this time. There is so much work to do. So many moving parts. So many different voices and needs to attend to. It’s easy to lose focus, burn out, numb out, and feel overwhelmed. Working with the Gita offers a steadying, sobering, and heart-drenched medicine for standing strong in the face of that and those who dare to cause harm…

The edition we’re using is Stephen Mitchell’s Bhagavad Gita: A New Translation. My scholar friends will thumb their noses, but I do like his version. Perhaps it’s Mitchell’s long training in Zen. True to the text and written with great respect and reverence, there’s a spareness in his writing I respond to. The Introduction alone is superb. Mitchell really gets it! Here’s how he opens:

One of the best ways of entering the Bhagavad Gita is through the enthusiasm of Emerson and Thoreau, our first two America sages. Emerson mentions the Gita often in his Journals, with the greatest respect…

It was the first of books; it was as if an empire spake to us, nothing small or unworthy but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us.

What a revelation the Gita must have been for minds predisposed to its largehearted vision of the world. And what a delight to stand behind Emerson and Thoreau, reading over their shoulders as they discover this “stupendous and cosmogonal” poem in which, from the other side of the globe, across so many centuries, they can hear the voice of the absolutely genuine. Here is a kinsman, an elder brother, telling them truths that they already, though imperfectly, know, truths that are vital to them and to us all. In the Gita’s wisdom, as in an ancient, clear mirror, they find that they can recognize themselves….

And here’s how he closes:

The healthiest way to begin reading and absorbing a text like the Bhagavad Gita is to understand that ultimately it has nothing to teach. Everything essential that it points to—what we call wisdom or radiance or peace—is already present inside us. Once we have practiced meditation sincerely and seen layer after layer of the inauthentic fall away, we come to a place where dualities such as sacred and profane, spiritual and unspiritual fall away.

Zen Master Hsueh-feng asked a monk where he had come from.The monk said, “From the Monastery of Spiritual Light.”

The Master said, “In the daytime, we have sunlight, in the evening, we have lamplight. What is spiritual light?”

The monk couldn’t answer.

The Master said, “Sunlight. Lamplight.”

In that place, God is the ground we walk on, the food we eat, and the gratitude we express, to no one in particular, as naturally as breathing.

* * * * *

How’s that for a beautiful (and over the top tantric) definition of God.

Here’s the audio of my first Dharma Talk on the Gita. This is from January 30, 2017. I also want to add that for no rational reason I can articulate, but from the shakti that informs my work, the mantras we’ve been chanting this cycle are Om Tara Tuttare Ture Swaha and Namo Kuan Shih Yin P’u-Sa. This talk opens with a just shy of 3-minute explication of the Tara mantra.

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