Krishna has even been called “The Unknown Christ of Hinduism”—the same mystery of spirit and matter that we Western Christians, with our dualistic minds, struggled to put together in Jesus.
Krishna, like Jesus, also shows the integration of action and contemplation. The Gita does not counsel that we all become monks or solitaries. Rather, Lord Krishna tells Prince Arjuna that the true synthesis is found in a life-long purification of motive, intention, and focus in our world of action.
How can we do “pure action”? Only by gradually detaching from all the fruits of action and doing everything purely for the love of God, Lord Krishna teaches.
Jesus says the same thing in several places (Mark 12:30, for example): “You shall love the Lord with all your heart, with all your soul, with all your mind, and with all your strength.” Jesus even counsels the same love toward the neighbor (Matthew 22:39). The only way to integrate action and contemplation is to go ahead and do your action, but every day to ask yourself why you’re doing it. Is it to make money? Is it to have a good reputation? Is it to keep busy? Or is it for the love of God? Then you will discover the true Doer!
.. Reflect on these passages from the Bhagavad Gita (4:18, 23-24):
The wise see that there is action in the midst of inaction,
and inaction in the midst of action.
Their consciousness is unified,
and every act is done with complete awareness.
When a man has let go of attachments,
when his mind is rooted in wisdom,
everything he does is worship,
and his actions all melt away.
God is the offering. God
is the offered, poured out by God;
God is attained by all those
who see God in every action.
One difference between democracies and dictatorships is that the constructing and revising of public spaces is not a propaganda opportunity for the ruler but a realm of democratic discourse, influenced by popular opinion and competitive electoral politics. After the shock of Charlottesville, as many American cities, towns, and campuses have taken down statues of Confederate leaders and generals, or debated whether to do so, New Delhi’s example is perhaps a useful one.
.. Lonnie G. Bunch III, who leads the Smithsonian’s National Museum of African American History and Culture, told the Times, “I am loath to erase history.” He suggested that the statues that were removed should be grouped together in new spaces and contextualized. As it happens, that is what New Delhi did
.. And, by again raising the question of why a statue of Robert E. Lee is more offensive than one of a slaveholding Founding Father like Thomas Jefferson, the statue debates have again forced Americans to reckon with the foundational role of slavery in the construction of the Republic.
.. They stand still, while the struggle for rights and democratic pluralism is dynamic. And that struggle can lurch backward suddenly. In India today, the Bharatiya Janata Party, with its Hindu-nationalist ideology known as Hindutva, is busy rewriting school textbooks, to falsely revise the history of Muslim conquest of the subcontinent, and to reduce the prominence in the story of Indian independence of Jawaharlal Nehru, who was India’s first Prime Minister and who, during his seventeen years in office, built the modern state and its resilient democracy. Nehru was an avowed atheist, who promoted science, industry, and secularism; he worked to keep Hindu chauvinism on the sidelines, and the Hindutva movement’s ideologues have not forgotten.
The Holy Spirit is God’s very own life shared with us and residing within us (see John 20:22). When we pray, we are steadfastly refusing to abandon this Presence, this True Self, this place that already knows we are beloved and one with God. But our false “contrived” self is so needy that we must practice living in this presence through conscious choice (“prayer”) at least once, but preferably many times, every day. Contemplative prayer is “our daily bread” that keeps us nourished so we can dare to believe the Gospel, to trust the Divine Indwelling, and to remember our God-given identity.
.. The True Self cannot really be hurt or offended. The false self–our egoic identity–is offended every few minutes. But if we notice when we take offence, and what part of us is offended (always a provisional identity), this will train us to gradually reside more and more in the Big Truth. (Most of John 14-16 circles around this message.) Thomas Keating charts conversion as a series of necessary humiliations to the false self.
In order to fully experience the intrinsic union we already have with God, who is Love, it seems that we need to first be love ourselves in some foundational way. We can only see what we already partly are, which is why I like to call it a mirroring process.
.. Sometimes people will come up to me and say, “Oh, Richard, you’re so loving!” But I know I’m not–and I know they are! They are seeing themselves in me. Spirit recognizes Spirit. To know the Truth, one must somehow be abiding in that Truth, and the deepest Truth of every human is Love, as we are created in the image and likeness of an infinitely Loving God (Genesis 1:26-27), which Christians call Trinity.
.. If we are in a state of negativity, what Julian of Norwich calls “contrariness,” we won’t be love or see love. We must watch for this contrariness–we all experience it quite frequently–and nip it in the bud. This contrary self often takes three forms:
- comparison (common in the female);
- competition (common in the male);
- and contrariness or oppositional energy (common in all of us).
Our false self is actually relieved and empowered when it has something to oppose. The clearest identifier of untransformed people is that they are living out of oppositional energy, with various forms of comparing or competing, judging and critiquing. As long as we do this, wenever have to grow up; we just show how others are wrong or inferior.
.. In the Hindu tradition, darshan (or darsana) is to behold the Divine and to allow yourself to be fully seen. Many Hindus visit temples not to see God, but to let God gaze upon them–and then to join God’s seeing which is always unconditional love and compassion. During your time of contemplative prayer, allow God’s eyes to behold your nothingness and nakedness. Imagine God looking upon God’s Self within you, loving what God sees. If thoughts, emotions, or sensations distract you, return your awareness and attention to receiving God’s gaze.When your practice has ended, commit to seeing God’s presence in someone or some creature this day. If appropriate, you might greet them by placing your palms together at your chest, bowing, and speaking “Namaste.” (Namaste is a familiar Indian greeting which means “I bow to the divine in you.”) Or you might say, “The Christ in me sees the Christ in you.”