8May2008
Shanti, Shanti, Shanti By : Gede Prama
Posted by rama under: Articles.
Shanti, Shanti, Shanti
By : Gede Prama
It is very unlikely that the great physician Albert Einstein ever expected that the development of science and technology would be as vast as how it is happening now. However, it is the law of nature that there shall never be any improvement without sacrifice. In this respect, the progress of science and technology takes a great cost indeed.
Human’s capability of science and technology utilization advances greatly followed by an even greater capacity of violent formulation. Referring to the outcome of a research in The Social Construction of Technological Systems which was conducted by some experts in the particular field (as Bijker, Hughes, Pinch <ed>), it is identified that even though human initially developed science and technology in order to provide assistance, presently we are facing difficulties in adjusting to our own discoveries.
All aspects of life (religion included) experience trouble in responding to the immensity of science and technology’s advancement. Observing the principal countries in the science and technology development such as the United States, Japan, United Kingdom, Germany and France, one will distinguish that there are numerous social indicators (like depression, mental disorders, war and conflict) those signify that science and technology are not only fail to provide solution to those indicators for they even give birth to further sophistications.
The situation is similar to the race between the development of pesticide invention and the evolution of its target. The harder science and technology struggle to terminate them, the more bugs with advance and complicated immunity emerge. The radical shifting of climate, global warming, and never-ending conflicts are only a few examples among the science and technology’s lacks of competence in this issue.
In the midst of these ineptitudes let there be a time when it is not science and technology those speak but silence instead. In this matter, the author’s intention is not to alter the common order and definitely not to lecture, but solely to share fragments of contemplation.
Perfection in Nature
When J. Krishnamurti presented the idea to return to the children’s innocence of vision (therefore his masterpiece was entitled Freedom from the Known), a lot of Westerners frowned their eyebrows as a sign of bewilderment. Some even suspected the matter as a step back in spiritual evolution.
People definitely own the very right to have whatever opinion as they wish. As free as a butterfly perches lightly on a flower and as liberate as an eagle flies high in the sky. A soul frequently experience union with nature will recognize the perfection that lies within it.
Coconut trees grow on sunny beaches while Casuarina remain fresh on the cool mountains. Fishes swim the water, wolves roam the woods. During the pour of a cold rain, chickens take shelter under the trees while ducks plunge their selves into ponds. All are perfect and happy in their natural inhabitant. No words, analysis, judgment nor comparison needed for the only thing required is the effort to see things as they are. Whoever might flow perfectly in this nature, he or she has become the perfection itself.
By doing a more profound study about nature, one shall witness that everything flow without grievance. Every day and night, no matter how scorching or freezing the temperature is, nature accepts all seasons without any melancholy. The outer performance of nature might seem weak and submissive for the ignorance, while the seers may behold in wonder how the inner side of nature is magnificently firm in its frankness.
Trees, in particular, are extraordinary models. Eons before the mortal prophets taught about the sincerity within silence, trees had been practicing the very attitude in absolute wordlessness. Therefore, Kahlil Gibran admired trees for they might serve as the symbols of the recluses those are stepping toward the light in perfect silence and sincerity.
An Australian reputed architect, Andrian Snodgrass, wrote in his profound masterpiece The Symbolism of the Stupa that the stupa and pagoda of the Buddhists’ and the Balinese’ meru share the same point in which they are intending to demonstrate how the life of an ascetic is similar to a tree: walking toward the light in flawless serenity and wholeheartedness. Ramana Maharsi, a divine recluse in Arunachala hill (India), termed this journey as Dhaksinamurti (Shiva teachings in silence); that is Shiva that might only be greeted in silence.
By this point of view, then it is outstandingly wonderful that the Prophet Mohammad termed the summit of His inner voyage by the word Islam (the absolute capitulation / complete sincerity before God). The same greatness also reflected by Jesus Christ whose inner expression was so full of loving-kindness even when His physical body was experiencing the sorrow of crucifixion.
This kind of supreme submissiveness is more likely to be achieved when there is no more desire left, no more lamenting the past nor fearing the future. The only matter remains then is a perfect sincerity in this eternal present-time that belongs to a tranquil and silent spirit.
In relation to this subject, Nagarjuna once stated that: ‘One who is in harmony with emptiness is in harmony with all things’. This is the cause for Simpkins and Simpkins conclusion that ‘emptiness is marvelous’.
Sakyamuni Buddha was once intensely questioned by His disciple during a walk in a forest. Buddha then took a handful of leaves and asked whether the leaves in His hand or those scattered on the ground were greater in number. Obviously, the quantity of leaves in His hand was nothing compared to the ones spread on the earth. Words are similar to the leaves in one’s hand: they are limited and often become the sources of arguments that spoil the journey.
This might be the reason of numerous Balinese’ difficulty in touching (realizing) the Parama Shanti (the supreme peace) as the finale of their worship. A word always leads to its antonym. “Wrong” is contradicted to “right”, “failure” to “success”, “divinity” to “impurity”, and there come the clamors into life.
The seekers who dare to bring words back to the original position as instruments, and then guides their selves with the tree-like qualities during their inner wondering shall return to the children’s purity of vision and reach the supreme understanding of dzogchen (tantra) that there is nothing positive to accept nor anything negative to reject. They will achieve the condition termed by Suzuki Roshi as Zen mind beginner’s mind. Moreover, they are going to experience the existence of shanti, shanti, shanti (peace, peace, peace) within their spirit.
It should be understood that the peace mentioned here is not the one that might be contradicted to chaos, as well as it is not the kind of peace that may be followed by attachment and suffering upon its departure. Instead, this peace is generated by the perfection of all in their nature. The center point of Pura Besakih Bali (between kiwa and tengen) is termed as Parama Shunya (the supreme nothingness). Buddha referred to it as Shunyata. In Rohit Mehta’s words (The Call of the Upanishads), there is silence in chaos as well as there is chaos within silence.
These elaborations conclude that nothingness is the real/ultimate self. For those with nothingness alone dwells in their spirit, the only purpose of the cycle of life is to give as they realize that liberation is the act of giving itself.
The writes wishes the best for all readers in this Nyepi Day and Saka New Year 1930. May shanti expels darkness (as ignorance, hatred and greed) from Bali.
———————————–
Gede Prama works in Jakarta and lives in the hillside of Tajun Village, North Bali.
Loading ...