Why the East Avoid Debate and Why You Should too
Why the East Avoid Debate and Why You Should too Avoiding debate is a hallmark of Eastern thought, especially in countries such as Japan. This mentality is hard for a lot of Westerners to comprehend. In the West, we are encouraged to debate so that we can come to a conclusion on a matter. This Western way of thinking is incorrectly believed to be universal. Many Westerners believe the way they think is the same for everyone in the world. This way of thinking is a clumsy way of viewing the world. Both East and West cognitively evolved differently, influencing their social structures, philosophies, religions, language, and basic world view. In the West debate was a natural byproduct of analytical thinking and individualism. While in the East, avoiding debate was a natural byproduct of holistic thinking and collectivism. Avoiding debate in far East Asia can partly be attributed to Confucianism and Taoism, because people have a respect for their elders even when the older person might be obviously wrong or their statements unfounded. For example, we see this attitude in the scientific field, where a lot of support is often funneled to the mediocre older scientists instead of the more talented younger ones. But this resistance to debate is not only an ideological or social one. This resistance extends to the nature of communication and rhetoric. We know rhetoric in the West provides an underlying structure for everything from solving problems, exploring evidence, and other arguments and refutations, so we can come to a conclusion or recommendation. But this linear rhetoric model is uncommon in the East. For example, it’s usually the last thing an Easterner learns on the road to becoming a scientist. This is surely strange to Western academia, but this is how most Easterners have cognitively evolved, even though there is a growing trend in the East to become expert debaters. But is it right for Easterners to fall in line with Western thinking? Or is there something in the art of no debate that the West could learn? And yes, there are a lot the West can learn from the East about many things, including their resistance to debate. To learn about such mentality in the East, we need to explore why they avoid debate in the first place. Japan is usually the best example because they have stuck more to this cognitive trait than other Eastern nations. When we examine decision-making processes in Japanese board rooms and executive councils, they are designed to avoid conflict and dissonance at all costs. These sorts of meetings are often a ratification of consensus achieved by the leader of the meeting beforehand. If someone has a conflict or disagree with the decision being made, they will usually avoid the situation to keep harmony and good relationships with their co-workers. From a Western perspective, this way of going about business would be considered stupid. But it is in this Eastern attitude that the kernel of truth resides, which we can all learn from. The holistic view of the East is built on the foundation of relationships. This means first and foremost friendships are number one no matter what your individual opinion is. Keeping good relationships and friendships are always considered before someone emotionally wields their own personal view on a matter. Even when two people disagree in the East, they will come half way for the friendship even if they still disagree, because again, friendship first. This is why before engaging in business with a Chinese businessperson you better get your liver ready because they first want you to drink with them to see if you can be trusted and also to see if they can develop a friendship with you. And when I say drink, I mean legless drunk. It’s their skillful way of disarming your ego to see who is really behind the mask. This approach is more about friendship rather than if the business deal is good or not. Don’t get me wrong, the deal matters, but from the Eastern perspective friendship is more important moving forward. This friendship first mentality actually caused problems when Easterners and Westerners began doing more business together. And this comes down to the way both view contracts. For a Westerner, once a deal is done, it shouldn’t be modified. A deal is a deal. But, on the other hand, to an Easterner a deal is a tentatively agreed upon guide for the future. Both opposing views most notably caused conflict in the past between Japanese and Australian businesspeople over a contract for sugar. Australia refused to renegotiate the contract when the price of sugar dropped radically on the world market. The Australian view was that the Japanese were being purely self-serving and self-interested. But this was not the case. Actually, Japanese suppliers take these sorts of matters into consideration with their own customers. One example of this is the film industry in Tokyo. When it snows in Tokyo, film distributors are more likely to compensate theater owners for their drop-in audience attendance. This type of friendly compensation would be unheard of in the Western business world. So, the misunderstanding between Australia and Japan was due to a lack of understanding of both cognitive styles and cultural perspectives. Actually, if we look at this situation from a Western perspective, it is not cost-effective to have such a friendly attitude. But when viewed from an Eastern perspective their attitude strengthens the relationship between customer and supplier which makes sense in many ways. Though the Eastern view of not debating may seem radical, it is the best for keeping friendships and also for allowing relationships to grow rich. The Eastern view highlights the fact that individual opinion is not the be all and end all. What is more important is collective harmony minus a self-interested ego, which is a common trait among many Eastern philosophies. But this
The Life and Teachings of Ramana Maharshi
The Life and Teachings of Ramana Maharshi Many people have heard the name Ramana Maharshi, but surprisingly most of them don’t know who he was and why he was one of the most important figures of the 20th century. Personally, his teachings thrust me on the path of spirituality at a young age. He was one of the great sages who opened the door of Eastern wisdom for me. I hold Ramana Maharshi in the highest echelon of sages who graced the Earth. I believe he belongs in the honorable company of the Buddha, Lao-tzu, Chuang-tzu, Shankara, Patanjali, Bodhidharma, Nagarjuna, and Mahavira. He belongs to this ancient thread of enlightened masters. The teachings Ramana Maharshi expounded belong to one of the greatest teachings on the planet called Advaita Vedanta, which is one of the main schools of thought in Hinduism. But before we dive deep into these teachings and his own wisdom, how did Ramana Maharshi become a great sage? The Life and Death of Venkataraman Iyer Ramana Maharshi’s birth name was Venkataraman Iyer. He was born on December 30, 1879 in the small village of Tiruchuli in the south of India. He had a normal upbringing, just like any other young Indian. Nothing in his early life was out of the ordinary. But everything changed for him at the age of sixteen. One day, he was alone in an upstairs room inside his uncle’s house in Madurai. Suddenly, he had an intense fear of death, where for the next few minutes he went through a simulated death experience. During this experience, he became aware of his true nature for the first time. He realized that his real nature is eternal, and it is unrelated to the body, mind, and personality. According to Vedanta, he had a realization of the Atman, the Self with a capital S, which is the undifferentiated consciousness at the core of our being. The young Venkataraman realized the Atman at the core of his being and his life was instantly transformed. And yet, you’re probably thinking that many people have had this experience. But what makes Ramana Maharshi’s experience unique, is his experience of the Self was permanent and irreversible. This claim didn’t come from the mouth of the man himself, but rather his followers. So, if you are unfamiliar with this type of knowledge you might be skeptical about existing permanently as the Self, beyond the personality. But if you’ve truly experienced the Self, you know that your life has permanently changed and, thus, your life is dedicated to the path of liberation, moksha in Sanskrit. There is no turning back to the mundane concerns of life when you have had a true experience of the Self. I would also like to suggest that all experiences of the Self are permanent and irreversible, but the reason we view Ramana Maharshi’s experience differently is because the sense of an individual person in him had ceased to exist, and it never reared its ugly head again. Not all of us can say that the individual person ceased to exist after realizing the Self, because most of us try to maintain our social life which requires a certain amount of personality to survive. But young Venkataraman, on the other hand, walked completely out of his life to never return. This type of renunciation is revered in India, and according to the great traditions of Vedanta, Buddhism, Jainism, Samkhya, and Yoga, this type of worldly renunciation is necessary to establish yourself in your true nature (this sort of knowledge is explained with differing philosophy and terms in the great traditions). So, in 1896, at the young age of sixteen, Venkataraman Iyer walked out on his family. At the time, he never told anyone in his family about his experience. After his realization of the Self, he kept up appearances at his school and with his family for six weeks, but it was difficult for him to pretend to be this person people know as Venkataraman Iyer. He couldn’t play this game too much longer and so he pined for an environment more conducive for spiritual life. He had a deep calling to go to the holy mountain of Arunachala in the small town of Tiruvannamalai. This was not a random urge, because Arunachala is considered by Hindu’s as a manifestation of Shiva. Ramana Maharshi actually said in later years that it was the spiritual power of Arunachala which brought about his enlightenment. And I can tell you that from personally spending a lot of time at the foot of Arunachala, the mountain definitely has a certain power and also an ability to settle the mind which is indescribable. The Birth of a Great Sage Once Ramana Maharshi arrived at Arunachala, he never moved more than two miles away from its base from 1896 until his death in 1950. During those years the birth of the great sage Bhagavan Sri Ramana Maharshi came into the world. Actually, it was one of his earliest followers who renamed him Bhagavan Sri Ramana Maharshi. To understand this name, first Bhagavan means Lord or God, Sri is a title of honor in India similar to Sir in England, Ramana is a contraction of his birth name Venkataraman, and Maharshi means “great seer.” From 1899 to 1922, Ramana resided in many caves on the slopes of Arunachala. In his early years there, he spent most of his time in silence. It was through this intense silence that people began to gravitate around him. This silent force he emanated could bring stillness to the minds of those around him. People were naturally more peaceful and their minds were completely still in his presence. This deep silence was his original teaching and this powerful silence is a state of consciousness revered in the great Eastern traditions. In later years, Ramana was more willing to give verbal teachings for people
Everything Has Value | Lao-tzu’s Value System
In this episode of Enlightenment Today I will speak about intrinsic value. Many people incorrectly assume their life has no value and question whether their existence even matters. This results from measuring our value based on the social standards we’ve been indoctrinated with and also the so-called success of others. This is an unnatural perception of life and a cognitive error, where we incorrectly perceive the world as separate isolated events. This runs counter to the holistic philosophy of Taoism and Lao-tzu’s value system, where all life has value because life is one natural happening, with no duality of perceived opposites. Nothing greater than anything else. We all go together as one.
Is the Self an Illusion? | The Five Aggregates of Buddhism (Skandhas)
In this episode of Enlightenment Today I will speak about whether the self actually exists. I will explore this from the perspective of the the five aggregates of Buddhism, especially the Madhyamaka and Yogacara schools. People often assume Buddhist beliefs are built on the idea that the self (ego/persona) is a persistent illusion, but this is not entirely true because it is much more complicated than that unfounded belief. The five aggregates are actually an advanced mind science centered on how the self is developed and, as a result, why the illusion of a self is based on a cognitive error we all make before waking up (nirvana).
What we are capable of usually gets discovered.
When, while the lovely valley teems with vapor around me, and the meridian sun strikes the upper surface of the impenetrable foliage of my trees, and but a few stray gleams steal into the inner sanctuary, I throw myself down among the tall grass by the trickling stream; and, as I lie close to the earth, a thousand unknown plants are noticed by me: when I hear the buzz of the little world among the stalks, and grow familiar with the countless indescribable forms of the insects and flies, then I feel the presence of the Almighty, who formed us in his own image, and the breath of that universal love which bears and sustains us, as it floats around us in an eternity of bliss; and then, my friend, when darkness overspreads my eyes, and heaven and earth seem to dwell in my soul and absorb its power, like the form of a beloved mistress, then I often think with longing, Oh, would I could describe these conceptions, could impress upon paper all that is living so full and warm within me, that it might be the mirror of my soul, as my soul is the mirror of the infinite God! O my friend — but it is too much for my strength — I sink under the weight of the splendor of these visions! A wonderful serenity has taken possession of my entire soul, like these sweet mornings of spring which I enjoy with my whole heart. I am alone, and feel the charm of existence in this spot, which was created for the bliss of souls like mine. I am so happy, my dear friend, so absorbed in the exquisite sense of mere tranquil existence, that I neglect my talents. I should be incapable of drawing a single stroke at the present moment; and yet I feel that I never was a greater artist than now. When, while the lovely valley teems with vapor around me, and the meridian sun strikes the upper surface of the impenetrable foliage of my trees, and but a few stray gleams steal into the inner sanctuary, I throw myself down among the tall grass by the trickling stream; and, as I lie close to the earth, a thousand unknown plants are noticed by me: when I hear the buzz of the little world among the stalks, and grow familiar with the countless indescribable forms of the insects and flies, then I feel the presence of the Almighty, who formed us in his own image, and the breath of that universal love which bears and sustains us, as it floats around us in an eternity of bliss; and then, my friend, when darkness overspreads my eyes, and heaven and earth seem to dwell in my soul and absorb its power, like the form of a beloved mistress, then I often think with longing, Oh, would I could describe these conceptions, could impress upon paper all that is living so full and warm within me.
What we are capable of usually gets discovered.
When, while the lovely valley teems with vapor around me, and the meridian sun strikes the upper surface of the impenetrable foliage of my trees, and but a few stray gleams steal into the inner sanctuary, I throw myself down among the tall grass by the trickling stream; and, as I lie close to the earth, a thousand unknown plants are noticed by me: when I hear the buzz of the little world among the stalks, and grow familiar with the countless indescribable forms of the insects and flies, then I feel the presence of the Almighty, who formed us in his own image, and the breath of that universal love which bears and sustains us, as it floats around us in an eternity of bliss; and then, my friend, when darkness overspreads my eyes, and heaven and earth seem to dwell in my soul and absorb its power, like the form of a beloved mistress, then I often think with longing, Oh, would I could describe these conceptions, could impress upon paper all that is living so full and warm within me, that it might be the mirror of my soul, as my soul is the mirror of the infinite God! O my friend — but it is too much for my strength — I sink under the weight of the splendor of these visions! A wonderful serenity has taken possession of my entire soul, like these sweet mornings of spring which I enjoy with my whole heart. I am alone, and feel the charm of existence in this spot, which was created for the bliss of souls like mine. I am so happy, my dear friend, so absorbed in the exquisite sense of mere tranquil existence, that I neglect my talents. I should be incapable of drawing a single stroke at the present moment; and yet I feel that I never was a greater artist than now. When, while the lovely valley teems with vapor around me, and the meridian sun strikes the upper surface of the impenetrable foliage of my trees, and but a few stray gleams steal into the inner sanctuary, I throw myself down among the tall grass by the trickling stream; and, as I lie close to the earth, a thousand unknown plants are noticed by me: when I hear the buzz of the little world among the stalks, and grow familiar with the countless indescribable forms of the insects and flies, then I feel the presence of the Almighty, who formed us in his own image, and the breath of that universal love which bears and sustains us, as it floats around us in an eternity of bliss; and then, my friend, when darkness overspreads my eyes, and heaven and earth seem to dwell in my soul and absorb its power, like the form of a beloved mistress, then I often think with longing, Oh, would I could describe these conceptions, could impress upon paper all that is living so full and warm within me.
What we are capable of usually gets discovered.
When, while the lovely valley teems with vapor around me, and the meridian sun strikes the upper surface of the impenetrable foliage of my trees, and but a few stray gleams steal into the inner sanctuary, I throw myself down among the tall grass by the trickling stream; and, as I lie close to the earth, a thousand unknown plants are noticed by me: when I hear the buzz of the little world among the stalks, and grow familiar with the countless indescribable forms of the insects and flies, then I feel the presence of the Almighty, who formed us in his own image, and the breath of that universal love which bears and sustains us, as it floats around us in an eternity of bliss; and then, my friend, when darkness overspreads my eyes, and heaven and earth seem to dwell in my soul and absorb its power, like the form of a beloved mistress, then I often think with longing, Oh, would I could describe these conceptions, could impress upon paper all that is living so full and warm within me, that it might be the mirror of my soul, as my soul is the mirror of the infinite God! O my friend — but it is too much for my strength — I sink under the weight of the splendor of these visions! A wonderful serenity has taken possession of my entire soul, like these sweet mornings of spring which I enjoy with my whole heart. I am alone, and feel the charm of existence in this spot, which was created for the bliss of souls like mine. I am so happy, my dear friend, so absorbed in the exquisite sense of mere tranquil existence, that I neglect my talents. I should be incapable of drawing a single stroke at the present moment; and yet I feel that I never was a greater artist than now. When, while the lovely valley teems with vapor around me, and the meridian sun strikes the upper surface of the impenetrable foliage of my trees, and but a few stray gleams steal into the inner sanctuary, I throw myself down among the tall grass by the trickling stream; and, as I lie close to the earth, a thousand unknown plants are noticed by me: when I hear the buzz of the little world among the stalks, and grow familiar with the countless indescribable forms of the insects and flies, then I feel the presence of the Almighty, who formed us in his own image, and the breath of that universal love which bears and sustains us, as it floats around us in an eternity of bliss; and then, my friend, when darkness overspreads my eyes, and heaven and earth seem to dwell in my soul and absorb its power, like the form of a beloved mistress, then I often think with longing, Oh, would I could describe these conceptions, could impress upon paper all that is living so full and warm within me.
What we are capable of usually gets discovered.
When, while the lovely valley teems with vapor around me, and the meridian sun strikes the upper surface of the impenetrable foliage of my trees, and but a few stray gleams steal into the inner sanctuary, I throw myself down among the tall grass by the trickling stream; and, as I lie close to the earth, a thousand unknown plants are noticed by me: when I hear the buzz of the little world among the stalks, and grow familiar with the countless indescribable forms of the insects and flies, then I feel the presence of the Almighty, who formed us in his own image, and the breath of that universal love which bears and sustains us, as it floats around us in an eternity of bliss; and then, my friend, when darkness overspreads my eyes, and heaven and earth seem to dwell in my soul and absorb its power, like the form of a beloved mistress, then I often think with longing, Oh, would I could describe these conceptions, could impress upon paper all that is living so full and warm within me, that it might be the mirror of my soul, as my soul is the mirror of the infinite God! O my friend — but it is too much for my strength — I sink under the weight of the splendor of these visions! A wonderful serenity has taken possession of my entire soul, like these sweet mornings of spring which I enjoy with my whole heart. I am alone, and feel the charm of existence in this spot, which was created for the bliss of souls like mine. I am so happy, my dear friend, so absorbed in the exquisite sense of mere tranquil existence, that I neglect my talents. I should be incapable of drawing a single stroke at the present moment; and yet I feel that I never was a greater artist than now. When, while the lovely valley teems with vapor around me, and the meridian sun strikes the upper surface of the impenetrable foliage of my trees, and but a few stray gleams steal into the inner sanctuary, I throw myself down among the tall grass by the trickling stream; and, as I lie close to the earth, a thousand unknown plants are noticed by me: when I hear the buzz of the little world among the stalks, and grow familiar with the countless indescribable forms of the insects and flies, then I feel the presence of the Almighty, who formed us in his own image, and the breath of that universal love which bears and sustains us, as it floats around us in an eternity of bliss; and then, my friend, when darkness overspreads my eyes, and heaven and earth seem to dwell in my soul and absorb its power, like the form of a beloved mistress, then I often think with longing, Oh, would I could describe these conceptions, could impress upon paper all that is living so full and warm within me.
What we are capable of usually gets discovered.
When, while the lovely valley teems with vapor around me, and the meridian sun strikes the upper surface of the impenetrable foliage of my trees, and but a few stray gleams steal into the inner sanctuary, I throw myself down among the tall grass by the trickling stream; and, as I lie close to the earth, a thousand unknown plants are noticed by me: when I hear the buzz of the little world among the stalks, and grow familiar with the countless indescribable forms of the insects and flies, then I feel the presence of the Almighty, who formed us in his own image, and the breath of that universal love which bears and sustains us, as it floats around us in an eternity of bliss; and then, my friend, when darkness overspreads my eyes, and heaven and earth seem to dwell in my soul and absorb its power, like the form of a beloved mistress, then I often think with longing, Oh, would I could describe these conceptions, could impress upon paper all that is living so full and warm within me, that it might be the mirror of my soul, as my soul is the mirror of the infinite God! O my friend — but it is too much for my strength — I sink under the weight of the splendor of these visions! A wonderful serenity has taken possession of my entire soul, like these sweet mornings of spring which I enjoy with my whole heart. I am alone, and feel the charm of existence in this spot, which was created for the bliss of souls like mine. I am so happy, my dear friend, so absorbed in the exquisite sense of mere tranquil existence, that I neglect my talents. I should be incapable of drawing a single stroke at the present moment; and yet I feel that I never was a greater artist than now. When, while the lovely valley teems with vapor around me, and the meridian sun strikes the upper surface of the impenetrable foliage of my trees, and but a few stray gleams steal into the inner sanctuary, I throw myself down among the tall grass by the trickling stream; and, as I lie close to the earth, a thousand unknown plants are noticed by me: when I hear the buzz of the little world among the stalks, and grow familiar with the countless indescribable forms of the insects and flies, then I feel the presence of the Almighty, who formed us in his own image, and the breath of that universal love which bears and sustains us, as it floats around us in an eternity of bliss; and then, my friend, when darkness overspreads my eyes, and heaven and earth seem to dwell in my soul and absorb its power, like the form of a beloved mistress, then I often think with longing, Oh, would I could describe these conceptions, could impress upon paper all that is living so full and warm within me.
What we are capable of usually gets discovered.
When, while the lovely valley teems with vapor around me, and the meridian sun strikes the upper surface of the impenetrable foliage of my trees, and but a few stray gleams steal into the inner sanctuary, I throw myself down among the tall grass by the trickling stream; and, as I lie close to the earth, a thousand unknown plants are noticed by me: when I hear the buzz of the little world among the stalks, and grow familiar with the countless indescribable forms of the insects and flies, then I feel the presence of the Almighty, who formed us in his own image, and the breath of that universal love which bears and sustains us, as it floats around us in an eternity of bliss; and then, my friend, when darkness overspreads my eyes, and heaven and earth seem to dwell in my soul and absorb its power, like the form of a beloved mistress, then I often think with longing, Oh, would I could describe these conceptions, could impress upon paper all that is living so full and warm within me, that it might be the mirror of my soul, as my soul is the mirror of the infinite God! O my friend — but it is too much for my strength — I sink under the weight of the splendor of these visions! A wonderful serenity has taken possession of my entire soul, like these sweet mornings of spring which I enjoy with my whole heart. I am alone, and feel the charm of existence in this spot, which was created for the bliss of souls like mine. I am so happy, my dear friend, so absorbed in the exquisite sense of mere tranquil existence, that I neglect my talents. I should be incapable of drawing a single stroke at the present moment; and yet I feel that I never was a greater artist than now. When, while the lovely valley teems with vapor around me, and the meridian sun strikes the upper surface of the impenetrable foliage of my trees, and but a few stray gleams steal into the inner sanctuary, I throw myself down among the tall grass by the trickling stream; and, as I lie close to the earth, a thousand unknown plants are noticed by me: when I hear the buzz of the little world among the stalks, and grow familiar with the countless indescribable forms of the insects and flies, then I feel the presence of the Almighty, who formed us in his own image, and the breath of that universal love which bears and sustains us, as it floats around us in an eternity of bliss; and then, my friend, when darkness overspreads my eyes, and heaven and earth seem to dwell in my soul and absorb its power, like the form of a beloved mistress, then I often think with longing, Oh, would I could describe these conceptions, could impress upon paper all that is living so full and warm within me.
