Johannes Tan, Indonesian Translator & Conference Interpreter
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Part 43

3/7/2016

 

Between Stockholm Syndrome and Lima Syndrome
Part 43: "The Most Brutal Slaveholders were Always the Most Devout"

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Many religions have attempted to make statues of their gods very large,
and the idea is to make us feel small.
But if that's their purpose, they can keep their paltry icons.

We need only to look up if we wish to feel small.
-CARL SAGAN (1934-1996)
 
Recently, after four years of research, Elicka Peterson Sparks, an associate professor of criminology at the Department of Government and Justice Studies at Appalachian State University in Boone, NC, published The Devil You Know: the Surprising Link Between Conservative Christianity and Crime (2016). To many Christians this book is shockingly controversial. To me it is incomplete because fundamentalism is not only a thorn within Christianity, but also within other religions: Islam, Judaism, Hinduism and even some branches of Buddhism.
 
Sparks' thesis should not be surprising, especially if we are willing to consider the preponderance of evidence throughout the history of Homo sapiens. As cited in Part 9 (An Eskimo Hunter and the Local Missionary Priest), the positive correlation between religion and violence has been established since the Aztecs fervently believed in sacrificing thousands of innocent men, women and babies merely to appease Huitzilopochtli (god of the south), Tezcatlipoca (god of the north), Huehueteotl (god of the fire), Tlaloc (god of the rain), and Xipe Totec (god of the east and water). For the sake of appeasing those gods, the Aztecs committed homicide and infanticide with impunity.
 
Indeed more modern left-brain dominated believers have been killing each other fervently in the name of God, Allah, or Yahweh as well. Or, other modern versions of Huitzilopochtli. As stated previously "religion" derives from the word religare (Latin) which means 'to bind.' Perhaps, not surprisingly, the more oppressive a religion is, the more oppressive are its believers. "The most brutal slaveholders were always the most devout," observed African-American social reformer, abolitionist, and author Frederick Douglass (1818-1895). As summarized in Part 10 (The Pope who would have Burned his own Father), Mahatma Gandhi (a Hindu) was killed by a Hindu zealot in 1948; Anwar Sadat (a Muslim) was killed by a Muslim zealot in 1981; and Yitzhak Rabin (a Jew) was killed by a Jewish zealot in 1995. As observed by Dr. Taylor, anal-retentive obsession on the past and future—from the original sin to the last day judgment, from the Battle of Armageddon to heaven and hell, from resurrection to the second coming, even martyrdom, whether in Judaism, Christianity, Islam eschatologies—can only radicalize the poorly educated and betray the spirit of religion.
 
History merely repeats itself: The Roman Catholic Church launched a series of Crusades between 1096 and 1487. In God and his Demons (2010), Michael Parenti cites a chronicler who joined and rejoiced the Crusade of 1099: "Wonderful things were to be seen. Numbers of Saracens were beheaded… Others were shot with arrows, or forced to jump from the towers; others were tortured for several days, then burned with flames. In the street were seen piles of heads and hands and feet... It was a just and marvelous judgment of God." If that is not brutal enough, starting in the 12th century, the Church then engaged in their notorious witch-trials as well as the Spanish, Portuguese and Roman Inquisitions.
 
In Islam, Sunni and Shiite Muslims have been slaughtering each other for 1,380 years ... all due an unsettled dispute over who would be the legitimate successor of Muhammad as a caliph of the Islamic community upon his death in 632. Other sects in Islam, particularly Ahmadiyya and Sufism, have also been labeled as "heretics and non-Muslim" by the Sunnis. Thousands of Ahmadis and Sufis in Bangladesh, Indonesia, Pakistan, and Saudi Arabia, have been subjected to cruel persecution and systematic oppression, even public stoning. Basically the current civil war in Syria since 2011 is a proxy war between Saudi Arabia (representing the Sunnis) and Iran (representing the Shiites). The Hebrew scriptures recount battle after battle in which Yahweh helps the "Chosen People" to not only defeat but also exterminate shepherding cultures which had occupied the "Promised Land" for centuries before 1948. The cruelty of ISIS—which has decapitated innocent journalists, humanitarian aid workers and minorities in the name of Allah—simply confirms the pattern.
 
Indeed the cruelest irony in religion. If one wholeheartedly believes in monotheism—there is only one God, or Allah, or Yahweh; merely implying multiple Gods is considered a blasphemy—why on earth do monotheistic believers have to kill their fellow believers? (Not that I condone harming polytheists or atheists.) Juxtapose this narrow-minded reductionism with the nonchalant holism of American astronomer, cosmologist and astrophysicist Carl Sagan (1934-1996) who did not even believe in a God: "If a human disagrees with you, let him live. In a hundred billion galaxies you will not find another."
 
There is still another irony: Our Abrahamic forefathers had used the movements of celestial objects in the universe—particularly the phases of the moon and the rotations of the sun—as temporal references in the lunar and solar calendars to mark and celebrate so-called religious holidays and festivities. Isn't it another cruel irony that their believers now forget their smallness in the very same stupendous and gargantuan universe by merely claiming that "my" religion is better and holier than "yours"?
 
Indeed Carl Sagan's tolerance for pluralism and compassion for fellow earthlings speak volumes. "As I read history," wrote American literary critic Carl Van Doren (1885-1950), "the unbelievers have done less harm to the world than believers. They have not filled it with savage wars… with crusades or persecutions, with complacency or ignorance."
 
 [To be continued.]

 Johannes Tan, Indonesian Translator & Conference Interpreter 

Part 42

2/29/2016

 

Between Stockholm Syndrome and Lima Syndrome
Part 42: Parallel Thinking - Seeing the Forest with the Trees 

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Things are as they are. Looking out into the universe at night, we make no comparisons between right and wrong stars, nor between well and badly arranged constellations.
-ALAN WATTS (1915-1973)
 
One of Dr. Jill Bolte Taylor's astute observations as described in Part 40 (Alternative Thought Processes), is that while the temporal orientation of the left hemisphere focuses on the past and the future (like Ekido's), that of the right hemisphere focuses on the present moment (like Tanzan's). The left hemisphere's clinging to the past and fretting about the future—instead about letting go in the present moment, being in the Zone or Flow—has a much stronger behavioral impact than we would like to imagine. It is not a coincidence that while the left hemisphere operates in incessant chatter, judging, verbally-based mode and more vulnerable to blind obedience, the right one operates in deep inner peace, observing, visually-based mode, and less vulnerable to blind obedience.
 
As implied in Part 36 (Being in the "Zone") yet worth repeating, parallel right brain thinking is conducive to secularism and tolerance towards pluralism and diversity. On the other hand, serial left brain thinking is conducive to blind inclination to monopolize the truth which results in black-and-white "us versus them" dichotomies. "All monotheisms are, by their nature, anti-pluralistic," British author David Aaronovitch (b. 1954) suggests, "Paganism, on the other hand, is much better suited to modern ideas of tolerance and human rights. Under polytheism you can choose your own god overtly." Judge for yourself.
 
Those who are offended by Aaronovitch are respectfully advised to survey the Middle East, the cradle of the great Abrahamic religions. Within the last 70 years the region has been engulfed by nothing but continuous religious holy wars, sectarian violence, and barbaric tribalism. This paradox goes beyond the Middle East, where various secular societies fare much better than religious ones. To recite Phil Zuckerman in Think Religion Makes Society Less Violent? Think Again (Los Angeles Times, October 30, 2015), the most secular societies (Sweden, Denmark, Norway, Czech Republic, Estonia, Japan, Britain, France, the Netherlands, Germany, South Korea, New Zealand, Australia, Vietnam, Hungary, China and Belgium) fare the best in terms of crime rates, prosperity, equality, freedom, democracy, women's rights, human rights, educational attainment and life expectancy. (Poor human rights records in Vietnam and China are notable exceptions.) On the other hand, the most religious societies (Nigeria, Uganda, the Philippines, Pakistan, Morocco, Egypt, Zimbabwe, Bangladesh, El Salvador, Colombia, Senegal, Malawi, Indonesia, Brazil, Peru, Jordan, Algeria, Ghana, Venezuela, Mexico and Sierra Leone) tend to be the most problem-ridden in terms of high violent crime rates, high infant mortality rates, high poverty rates and high rates of corruption.
 
Pathetically, all these dramas just happen on earth, a tiny planet orbiting around an average star among a hundred thousand million other stars in the Milky Way galaxy. Adding insult to injury, that average star (which we call the "sun") is located about 27,000 light-years from the center of Milky Way which has a diameter of 100,000 light years. The Milky Way itself is but one among 100 billion to 200 billion galaxies (according to astrophysicist Mario Livio) or even a trillion galaxies (according to theoretical physicist Stephen Hawking) in the observable universe. That is by excluding the possibility of 'cosmic inflation' which entertains the existence of a multiverse (meta-universe) consisting of parallel universes!
 
"Things are as they are," as Alan Watts put it. Right stars and wrong stars, right galaxies and wrong galaxies, right gods and wrong gods, right religions and wrong religions, even no religions—does it even matter? Is there a holy war between Mario Livo and Stephen Hawking because of their different guesstimates on the number of galaxies in the universe?
 
Which brings us back to Dr. Taylor's feeling of deep inner peace due to her left brain stroke. Parallel thinking entails the ability to not only see the holy trees, but also see the barbaric forests (or jungles, if you will) of violence, hypocrisy, and tribalism which subsequently have caused corruption and social injustice condoned in organized religions, thanks to the coalescence, if not the collusion, between clergy infallibility and the political status quo. As observed by Roman poet and philosopher Titus Lucretius Carus (94-49 BCE): "All religions are equally sublime to the ignorant, useful to the politician, and ridiculous to the philosopher." Carus' observation was later echoed by French author Stendahl (1783-1842): "All religions are founded on the fear of the many and the cleverness of the few."
  
 [To be continued.]
 Johannes Tan, Indonesian Translator & Conference Interpreter 

Part 41.5

2/22/2016

 

Between Stockholm Syndrome and Lima Syndrome
Part 41.5: Intermission

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Due to an out-of-state interpreting assignment and a translation deadline, Part 42 will only be posted next week, February 29, 2016. Sorry for the inconvenience and thank you for your understanding and patience.

Johannes Tan, Indonesian Translator & Conference Interpreter 


Part 41

2/15/2016

 

Between Stockholm Syndrome and Lima Syndrome
Part 41: Linear Thinking - Seeing the Trees without the Forest

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The eye cannot see itself, but the human brain can certainly think of itself.
-OLD CHINESE PROVERB
 
Dr. Taylor's observation as described in Part 40 (Alternative Thought Processes) is actually far from new. What is new is her insider's perspective. Even in the mid-19th century, French neurosurgeon Pierre Paul Broca (1824-1880) noted that damage to the left hemisphere often results in speech impairment, while that on the right side more likely causes attention deficit and difficulties in retaining spatial. Broca’s discovery was further supported by Austrian neurologist Carl Wernicke (1848-1905) who identified the Wernicke’s area in the left brain that is responsible both for comprehension and vocabulary skills.
 
In a classic experiment cited in Scientific American magazine (July 2009), Dean C. Dells of the University of California, San Diego, and his colleagues asked brain-damaged patients to study a picture of a large capital H which is made up of smaller A’s, then redraw it from memory. Patients with damage to the right hemisphere—thus dependent solely on the left hemisphere—often drew simply scattered random A’s over the page. On the other hand, patients with damage to the left hemisphere often just drew a large capital H with no A’s. The experiment shows that while patients with damage to the right hemisphere (thus dependent solely on the left hemisphere) see minute details and fail to see the Big Picture, while patients with damage to the left hemisphere (thus dependent solely on the right hemisphere) see the Big Picture and fail to observe minute details. In a nutshell, the left hemisphere facilitates details, while the right one facilitates the Big Picture. While left hemisphere facilitates seeing the trees without the forest, the right one facilitates seeing the forest with the trees.
 
This brings us back to Part 40 (Alternative Thought Processes). You may recall that Maltese physician and psychologist Edward de Bono (b. 1933) coined new terms in thought processes, most notably "lateral thinking" and "parallel thinking." Parallel thinking, according to de Bono, is a constructive alternative to "adversarial thinking" or "linear thinking", long advocated by what he called "the Greek gang of three": Socrates (469-399 BC), Plato (427-348 BC) and Aristotle (384-322 BC). It focuses more on explorations outside the box, thus looking for "what can be" rather than for "what is."
 
Not surprisingly, adversarial or linear thinking, by default, nourishes monotheism, monopoly of truth, and totalitarianism as it applies a reductionist and dialectic "either/or" approach (and vice versa). On the other hand, parallel thinking, by default, nourishes pluralism and values diversity of opinions as it applies a holistic "both+and" approach (and vice versa). While historically one approach has generated reductionism, cruelty and violence in the great Abrahamic religions, the other has inspired pacifism and holism in Zen-inspired martial arts.
 
What seemed like a paradox—violence in Abrahamic religions, pacifism in Zen-inspired martial arts—now looks more and more like logical consequences in which thought processes influence behavior. All we have to do is to synthesize five lessons. First, is the parable of Tanzan and Ekido in Part 23 (Do We Choose a Belief or Does a Belief Choose Us?). Second, is the parable of The World Fair of Religions in Part 10 (The Pope who would have Burned his own Father). Third, is Edward de Bono's notion of parallel thinking. Fourth, is Dr. Jill Bolte Taylor's feeling of deep inner peace due to her left brain stroke. Fifth, is the clinical experiment on brain-damaged patients conducted by Dean C. Dells of the University of California, San Diego.
 
When the dust settles, the violence in religions and pacifism in Zen-inspired martial arts is not a matter of "in spite of." Instead, it's a matter of "because of."
  
 [To be continued.]
 Johannes Tan, Indonesian Translator & Conference Interpreter 

Part 40

2/8/2016

 

Between Stockholm Syndrome and Lima Syndrome
Part 40: Alternative Thought Processes

To experience peace does not mean that your life is always blissful.
It means that you are capable of tapping into a blissful state of mind
amidst the normal chaos of a hectic life.

-JILL BOLTE TAYLOR, My Stroke of Insight: A Brain Scientist's Personal Journey
 
By now it's crystal clear that parables—whether about Tanzan and Ekido, or about The World Fair of Religions—reveals a lot about different thought processes. We hardly think much about, let alone examine, our thought process. This is indeed a shame, considering how sophisticated the human brain actually is. According to Harvard Professor Emeritus of Astronomy and Science History Owen Gingerich (b. 1930) in God's Goof (2001), there are 100 billion neurons in the brain, and each neuron connects with about 10,000 other neurons. The number of synaptic interconnections in a single human brain greatly exceeds the number of stars in the Milky Way: a quadrillion synapses (a one with 15 zeros) versus two hundred billion stars (a two with 11 zeros).
 
But back to thought process, what is it anyway? Surprisingly, the Oxford and American Heritage dictionaries exclude the phrase. Collins defines it as "the process or act of using your mind to consider or think about something," while MacMillan defines it as "the way in which your mind works, or the process of thinking about something." Lame definitions don't help much, do they? Then, perhaps we need to turn to Maltese physician and psychologist Edward de Bono (b. 1933) who is considered a world-class authority on the subject of thinking. He went as far as suggesting to teach thinking as an academic subject in schools. In half a dozen books that he authored—among others New Think: The Use of Lateral Thinking in the Generation of New Ideas, Lateral Thinking: Creativity Step By Step, and Six Thinking Hats—he coined several terms, most notably "lateral thinking" and "parallel thinking."
 
Parallel thinking, according to de Bono, is a constructive alternative to "adversarial thinking" or "linear thinking", long advocated by what he referred to as "the Greek gang of three": Socrates (469-399 BC), Plato (427-348 BC) and Aristotle (384-322 BC). In short, parallel thinking focuses more on explorations, thus looking for "what can be" rather than for "what is." It is a thought process in which "focus is split in specific directions." While adversarial or linear thinking applies a reductionist and dialectic "either/or" approach, parallel thinking applies a holistic "both+and" approach. While historically one approach has generated reductionism, cruelty and violence in the great Abrahamic religions, the other has inspired pacifism and holism in Zen-inspired martial arts.
 
Just thinking about this paradox may give one a stroke. Perhaps that's what is exactly needed! In 1996, Dr. Jill Bolte Taylor (b. 1959) experienced a massive stroke in her left brain at age 37. She is not your average Jill, but an acclaimed neuro-anatomist specializing in the postmortem investigation of the human brain and affiliated with the Indiana University School of Medicine and the Harvard Brain Tissue Resource Center. There are many brain scientists all over the world, and there have been even more patients suffering from brain injuries. However Dr. Taylor has uniquely experienced brain trauma both as a scientist and as a patient, from the inside-out, from the outside-in. Therefore, her minute-by-minute account of her experience is not only unique, but authoritative. (Please see above video if you haven't done so.)
 
Clearly Dr. Taylor's personal experience provided her (and us) with an invaluable before/after comparison. In her landmark book My Stroke of Insight (2008), she provides invaluable insights and first hand accounts on the merits of the often under-estimated, animal-like, right brain thinking. During the stroke that made her temporarily depended only on her right brain—considered to be the lower, animal, more primitive brain—she felt that it is “the gateway to enlightenment and nirvana” for it gives her the ability to thinks holistically and peacefully. Since the left brain organizes details in a linear and methodical configuration, it manifests the concept of time into the past, present, and future. On the other hand, the right brain only focuses on the present, thus it is "free to think intuitively outside the box." Though her discovery itself was actually not new, what was new is that it was experienced first hand by a brain scientist.
 
[To be continued.]
 Johannes Tan, Indonesian Translator & Conference Interpreter 

Part 39

2/1/2016

 

Between Stockholm Syndrome and Lima Syndrome
Part 39: The Tyranny of the Demagoguery and Totalitarianism

Every one of us is, in the cosmic perspective, precious.
If a human disagrees with you, let him live.

In a hundred billion galaxies you will not find another.
-CARL SAGAN (1934-1996)
 
Perhaps the best case against the significance of "I" was made by American astronomer, cosmologist and astrophysicist, Carl Sagan (1934-1996) in his famous piece, Pale Blue Dot. 

"Our posturings, our imagined self-importance, the delusion that we have some privileged position in the Universe, are challenged by this point of pale light. Our planet is a lonely speck in the great enveloping cosmic dark. In our obscurity, in all this vastness, there is no hint that help will come from elsewhere to save us from ourselves," said Sagan. Furthermore:
 
“How is it that hardly any major religion has looked at science and concluded, “This is better than we thought! The Universe is much bigger than our prophets said, grander, more subtle, more elegant?” Instead they say, “No, no, no! My god is a little god, and I want him to stay that way.” A religion, old or new, that stressed the magnificence of the Universe as revealed by modern science might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths.”
 
Thus, religion and astronomy.
 
Astronomy, as defined in the Oxford dictionary, is "the branch of science that deals with celestial objects, space, and the physical universe as a whole." Since ancient cultures identified celestial objects with gods and spirits, historically the first astronomers were priests. In fact, until the 17th century astronomy and astrology were intertwined and only separated thanks to the 18th century Age of Enlightenment. I have always wondered why a tiny little country like Vatican has a world-class observatory and astronomy library. A Google search confirms that the Vatican Library collection of astronomical books and scientific journals, transferred to the Observatory in 1910, includes a collection of rare antique books written by astronomy giants such as Copernicus, Galileo, Newton, and Kepler, to name just a few.
 
So significant was the influence of religion on astronomy (and vice versa) that the motions of celestial objects have been used to keep track of time to observe religious holidays, for example Easter and Eid al-Fitr. The Gregorian calendar that we currently use is a solar calendar (synchronized to the motion of the sun); the Islamic Hijra calendar is a lunar one (synchronized to the motion of the moon); while the Hindu and Hebrew calendars are lunisolar (synchronized to the motion of both the moon and the sun). Indeed the Gregorian calendar is named after Pope Gregory XIII (1502-1585), who introduced it in 1582 to replace the Julian calendar.
 
Yet ironically throughout centuries, time and again, religion after religion have failed to perceive, what Sagan so eloquently described, that the Universe is much bigger, grander, more subtle, more elegant than what our prophets said. Yes, with their lips, believers scream their minds to the heaven that God is the greatest, omnipotent, almighty, omniscient and so on, but their bigoted, prejudiced and intolerant acts fall short to walk the talk. While the motions of celestial objects have been used to determine religious holidays, lessons learned from astronomy have failed to instill humility among Homo sapiens as well as to eradicate their delusional self-importance. Instead of inspiring holism, the utilization of astronomy generates nothing but reductionism. 
 
Simply look at those endless holy wars and perpetual sectarian violence. Organized religions have always divided insiders from outsiders, in-groups from out-groups, "us" from "them", the "chosen" from the "unchosen", "my" God from "your" Allah and "his" Yahweh. Derogatory terms—for example kafirs, infidels, heathens, heretics—only proves that believers are constantly taught to suspect outsiders with contempt. Pluralism is a taboo. "If my own father were a heretic,"  Pope Paul IV (1476-1559) declared, "I would personally gather the wood to burn him." The Bible states: "Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?" (2 Corinthians 6:14). Likewise the Qur'an declares: "You will find others who wish to obtain security from you and [to] obtain security from their people . . . So if they do not withdraw from you or offer you peace or restrain their hands, then seize them and kill them wherever you overtake them. And those - we have made for you against them a clear authorization" (Surah An-Nisaa 4-91).
 
This naked demagoguery and totalitarianism raises the question: If a believer thinks that the merely existence of infidels, skeptics, cartoonists, and scientists can destroy his faith so easily, then isn't his faith quite fragile? In other words, does such believer even pass the acid test of being a true believer? Not surprisingly, reductionism practiced in organized religions has promoted primordial tribalism. "If you scratch any aggressive tribalism or nationalism, you usually find beneath its surface a religious core, some older binding energy of belief or superstition… that is capable of transforming itself into a death-force, with the peculiar annihilating energies of belief…," American journalist Lance Morrow wrote, "Religious hatreds tend to be merciless and absolute." In closing, allow me to repeat the introspective parable written by no other than a Jesuit priest, Anthony de Mello (1931-1987) in The Song of the Bird (1982), as cited in Part 10 (The Pope who would have Burned his own Father).
 
My friend and I went to the fair. The World Fair of Religions. Not a trade fair. But the competition was as fierce, the propaganda loud. At the Jewish stall we were given handouts that said that God was all-compassionate and the Jews were his Chosen People. The Jews. No other people were as chosen as they.
 
At the Muslim stall we learned that God was all-merciful and Mohammed his only Prophet. Salvation comes from listening to God’s Prophet. At the Christian stall, we discovered that God is love and there is no salvation outside the Church. Join the Church or risk damnation forever.
 
On the way out I asked my friend, "What do you think of God?" He replied, “He’s bigoted, fanatical, and cruel.” Back home, I said to God, “How do you put up with this sort of thing, Lord? Don’t you see they have been giving you a bad name for centuries?”
 

God said, “It wasn’t I who organized the fair. In fact, I’d be too ashamed to visit it.”
 
[To be continued.]
Johannes Tan, Indonesian Translator & Conference Interpreter 

Part 38

1/25/2016

 

Between Stockholm Syndrome and Lima Syndrome
Part 38: The Misplaced Sense of Self Importance and Privilege

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The true value of a human being is determined primarily by the measure and sense in which he has attained liberation from the self.
-ALBERT EINSTEIN
 
Throughout the ages, the question of "Who am I?" has puzzled the wise, sages, scholars, philosophers, psycholinguists, even astronomers. In fact, if you think you know who you are, then the following TED clip by Amy Adkins is "I-opening" (pun intended) and may change your mind. Indeed when someone says "I" does that person refer to the "I" of twenty years ago, last year, last month, or last week? And will it be the same with the "I" of next month?
 
From a biological perspective, as outlined in Part 22 (There is Something Immoral in Immortality),  Dr. Paul C. Aebersold of the Oak Ridge Atomic Research Center concluded that about 98 percent of the 10 octillion (a one with 28 zeroes) atoms in the average human body are replaced annually. The crystals of bones are continually dissolving and reforming. The stomach's lining replaces itself every five days. Skin wear and tear is completely retreaded in about a month. A new liver is formed every six weeks. Chemistry professor Donald Hatch Andrews of John Hopkins University even estimated that one's physical body is completely renewed down to the very last atom within about five years. In The Accidental Universe (2013) MIT physicist Alan Lightman states that "by the time an unsuspecting person reaches the age of forty, the entire lining of her large intestine has been replaced several thousand times. Billions of cells have been shuffled each go-round." As they say, the only permanent thing in life is impermanence.
 
Naturally the death and renewal of cells is a prerequisite to life. Cells that refuse to die are hazardous to one's health. The dreadful disease of cancer, as stated in Part 22, is caused by abnormal cell growth that potentially invades or spreads to other parts or organs. Scientists have recently understood the fundamental difference between normal and cancerous cells. In Why Aren't Black Holes Black? (1997), Robert Hazen and Maxine Singer state that the cruel irony of cancer is that it results from the failure of cells to die. A normal cell is supposed to age and die naturally. On the other hand, a cancerous cell is immortal because its regulating clock is either turned off, constantly reset, or just ignored.
 
From a spiritual perspective, it's perhaps not surprising that in Buddhism, impermanence (anicca) is perceived to be in the very same package of non-self (anatta) and suffering (dukha). The question "Who am I" is not so much of an issue, because in Buddhism even the notion of an "I" is questionable. This egoless wisdom is actually not a monopoly of Buddhism. Scottish philosopher David Hume (1711-1776) seemed to think along similar lines when he declared his Bundle Theory: "An object consists of its properties and nothing more: thus neither can there be an object without properties nor can one even conceive of such an object." In essence, since biologically one's body (intestine lining or liver) keeps changing, her spiritual self (sense of "I") keeps changing too. Body, mind, and spirit are one. And since it keep changing, using "I" as a permanent point of reference may be an exercise in futility.
 
Therefore, both from biological and spiritual perspectives, the egocentric, anthropocentric, privileged and exceptional importance of "I" is a futile, if not preposterous, proposition. From a cosmological perspective, our sense of place and importance in this universe is absurdly insignificant. As illustrated by Guy Murchie in The Seven Mysteries of Life (1999), Planet Earth is orbiting the sun at 18.5 miles per second, while the sun and virtually all visible stars are swinging at 150 miles per second around the Milky Way galaxy, which with a diameter of 100,000 light years, is speeding from other galaxies at thousands of miles per second. Since the observable universe contains at least 100,000,000,000 (one hundred billion) galaxies according to astronomers' best estimates, even if the entire Milky Way disappears—let alone just the Solar system or the Earth or a puny "I"—no one would even notice. In fact, in about 4 billion years from now, "our" Milky Way and Andromeda galaxies will be involved in a galactic collision.
 
Indeed the universe would have existed without us. Easily. The primary research interest of Dr. Garth Illingworth, a professor of astronomy and astrophysics at the University of California Observatories/Lick Observatory, are galaxies that were formed within 400-600 million years after the Big Bang. This means he is scrutinizing galaxies which light have traveled through the universe at 299,792,458 meters per second for  about 12 to 13 billion years. Considering that Earth is 4.6 billion years old and the first single-celled organisms appeared on it over 3 billion years ago, light from those distant galaxies had started the long journey 8 billion years before Earth's formation and more than 9 billion years before the first single-celled organisms appeared on it.
 
To repeat what had been stated by American paleontologist and evolutionary biologist Stephen Jay Gould (1941-2002) in Part 18 (Our Spatial and Temporal Insignificance in the Universe), we—thus a group of "I"s—are here "because one odd group of fishes had a peculiar fin anatomy that could transform into legs for terrestrial creatures; because the earth never froze entirely during an ice age; because a small and tenuous species, arising in Africa a quarter of million years ago, has managed, so far, to survive by hook and by crook." Obviously we are not privileged; much less exceptional. "In terms of position, velocity, and acceleration," the late Carl Sagan wrote in The Varieties of Scientific Experience (posthumous 2006), "there is nothing privileged about where we are."
 
Thus, where do our misplaced sense of self-importance, egocentrism and anthropocentrism come from? Do they derive from our sheer luck to inhabit this planet, from our improbable long journey from a bunch of fishes to robot-creating humans, from false beliefs, or from all of the above?
 
[To be continued.]
Johannes Tan, Indonesian Translator & Conference Interpreter 

Part 37

1/18/2016

 

Between Stockholm Syndrome and Lima Syndrome
Part 37: How Acceptance or Resistance to Change and Impermanence could be a Predictive Factor for Pacifism or Violence 

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Zen (Buddhism) in its essence is the art of seeing into the nature of one's own being,
and it points the way from bondage to freedom.
-D.T. SUZUKI (1870-1966)
 
In addition to eschatological and temporal orientation differences as outlined in Part 35 (Religious Obsessions Versus Spiritual Awakening) and Part 36 (Being in the "Zone"), another critical difference between Zen Buddhism and Abrahamic religions is their perceptions of ego. Ego, as per Oxford Dictionary definition is "a person’s sense of self-esteem or self-importance". Whereas Zen Buddhism has a very modest interpretation of the ego (if any), even suggesting the notion of egolessness, Abrahamic religions are more based on egotistically outlooks.
 
While the Buddha taught that the illusionary ego or the notion of "self" is the source of all suffering, the maxim of French philosopher and mathematician René Descartes (1596-1650)--Cogito ergo sum ("I think, therefore I am")—became a fundamental element of Western philosophy. As underlined by Buddhist teacher Chogyam Trungpa Rinpoche (1939-1987): "The entire Buddhist path is based on the discovery of egolessness and the maturing of insight or knowledge that comes from egolessness." Now, what the heck is egolessness? For most of us with a Western mindset of me, me, and nothing but me (yes that applies to yours truly!), egolessness is a foreign concept.
 
Without getting too philosophical, let's borrow John Welwood's explanation in his Toward a Psychology of Awakening: Buddhism, Psychotherapy, and the Path of Personal and Spiritual Transformation (2014). Egolessness is a common experience, and appears "in the gaps and spaces between thoughts, which usually go unnoticed". According to Welwood, "existential anxiety arises when one realizes that the feeling of "I" is nothing more than a perception." Thus, "only egoless awareness allows us to face and accept death in all forms." In its essence, the notion of "I" denies a holistic outlook of nondualism. Indeed it creates a sharp division between "me" and "you", between "us" and "them", between "in-groups" and "out-groups", even between "life" and "death". In a nutshell, whereas Buddhism seeks the liberation from the self, Abrahamic religions flourish in the tyranny of the self.
 
In fact, if we are honest to ourselves, is it a coincidence that Buddhism which does not introduce any eschatological concept happens to be the same religion that suggests egolessness and accepts impermanence? On the other hand, is it another coincidence that to Abrahamic religions—with their eschatological concepts from the seemingly violent Armageddon to Yawm al-Qiyāmah (Resurrection Day) to Yawm ad-Dīn (Judgment Day)—the notion of egolessness and impermanence seem foreign? As argued by David Nichtern in The Discovery of Egolessness (2010): "the fundamental mistake we make (which causes all kinds of trouble and suffering) is the assumption that we exist as a permanent, unified, independent being. What causes our most fundamental suffering and anxiety is that we are ignorant of the true nature of our existence. Because of our assumption, we cannot fully understand or relate to impermanence (including our own) and the interdependence of all phenomena."
 
Contrast the focus on Life in Zen Buddhism with the focus on Afterlife in Abrahamic religions, and the difference explains a lot. Whereas Zen Buddhism teaches the importance to accept changes and impermanence, Abrahamic religions have a strong tendency to deny change and cling to permanence. Whereas Zen Buddhist believers (like Tanzan) focus on each precious moment in life before moving on to the next one, Abrahamic believers (like Ekido) focus only and only on the afterlife which is manifested by fretting incessantly about what is good and what is evil, what punishments deserve hell and what rewards deserve heaven.
 
Whereas Zen Buddhism accepts impermanence as something inevitable, Abrahamic religions have never been at peace with the notion of impermanence. Whereas in Zen Buddhism, death is accepted as something natural, in Abrahamic religions death is denied, thus strategically sugarcoated as a "temporary transition to an afterlife". The resistance to death is basically the resistance to impermanence. Thus while Zen Buddhist pacifism can be traced back to the acceptance to change and impermanence, Abrahamic violence can be traced back to the resistance to change and impermanence.
 
The Pascal's Wager is a good example. In Section 233 of his Pensées ("Thoughts"), French philosopher and mathematician Blaise Pascal (1623-1662) argued that we have to live "as though God exists and seek to believe in God." If God does not actually exist, then we will only incur a finite loss (all the money we donated to the church or the cost of pilgrimage to Mecca, etc.). On the other hand, if God does exist, we stand to receive infinite heavenly rewards and avoid hellish punishment—in eternity. If we read Pascal's Wager carefully and thoroughly, however; there is a not-so-divine element of a cost-benefit analysis. Is it truly about the existence of a God or is it merely about the self interests of a bunch of egotistical creatures who only care about their own salvation—with or without God?
 
"If there is a sin against life," French Nobel Prize author and philosopher Albert Camus (1913-1960) wrote, "it consists perhaps not so much in despairing of life as in hoping for another life and in eluding the implacable grandeur of this life."
 
[To be continued.]
 Johannes Tan, Indonesian Translator & Conference Interpreter 

Part 36

1/11/2016

 

Between Stockholm Syndrome and Lima Syndrome
Part 36: Being in the "Zone"

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Tantum religio potuit suadere malorum.
(Too much religion is apt to encourage evil.)
-LUCRETIUS (99BC-55BC)
 
As critical as eschatology is to predict a certain inclination towards pacifism or violence, it's but one factor which contrasts Zen Buddhism from Abrahamic religions. Another important factor is temporal orientation. Empirically, I would argue that cultures which get stuck in the past and future do not tolerate impermanence or change and are inclined to be violent. On the other hand, cultures which focus on the present moment tolerate impermanence or change and are inclined to be less-violent.
 
Why did Zen Buddhism appeal so much to samurai warriors, then later, to modern martial artists? The fact that Zen Buddhism still flourishes long after the Age of the Samurai (1185-1868) ended certainly speaks volumes about its usefulness. Perhaps the gist of Buddhism as provided by Dhiravamsa may answer this question. Born in 1934 in northeastern Thailand, Dhiravamsa came to Great Britain in 1964, then later became an assistant abbot at a Buddhist temple in London. "The whole point of Buddhism,"  Dhiravamsa once said, "may be summed up as living in the present." Seriously, that's it?
 
Well, it's easier said than done. Let's go back to the Zen Buddhist parable of Tanzan and Ekido cited in Part 23 (Do We Choose a Belief or Does a Belief Choose Us?)?
 
Tanzan and Ekido were once traveling together down a muddy road. A heavy rain was falling. As they came around a bend, they met a lovely girl in a silk kimono and sash, unable to cross at an intersection.
 
"Come on, girl," said Tanzan at once. Lifting her in his arms, he carried her over the mud. Ekido did not speak until that night when they reached a lodging temple. Then he could no longer restrain himself. "We monks don't go near females," he told Tanzan, "especially not young and lovely ones. It is dangerous. Why did you do that?"
 

"I left the girl there," said Tanzan. "Are you still carrying her?"
 
Thus while Tanzan represents Zen Buddhist practical values (to help a girl unable to cross the road), Ekido represents Abrahamic theological dogmas ("don't go near females, especially not young and lovely ones"). While Tanzan innocently lifted the girl in his arm to solve an immediate problem of the present time, then forgot about it, Ekido carried the girl from the past well into the future, with all the theological baggage that polluted his mind and paralyzed his thinking.
 
For Tanzan, and samurai warriors for that matter, living in the present simply increases their probability to survive. For martial artists, living in the present increases their probability to win. In almost any martial arts school, the importance to live in the present is universally emphasized in pursuit of the union of physical, mental, and spiritual selves. Indeed Zen Buddhism has always stressed that life must be seized at the moment, for only by doing so one is in full contact with oneself and one's environment. Modern sport psychology refers to this desirable condition as being in the flow or in the "Zone".  
 
The importance to live in the present moment is actually not a monopoly of Zen Buddhism, nor a foreign concept in Western thinking. In the 17th-century, French mathematician and physicist Blaise Pascal (1623-1662) stated: "So imprudent are we that we wander in times that are not ours, and give no thought to the only time that does belong to us." This sentiment was echoed by American poet and humanist Walter "Walt" Whitman (1819-1892): "Happiness not in another place, but this place … not for another hour, but this hour …" So powerful was the grip of the Christian eschatology on us that we still need another reminder from American author Fletcher Knebel (1911-1993): "Finally it has penetrated my thick skull. This life—this moment—is no dress rehearsal. This is it." Perhaps we do need constant reminders.
 
It's therefore worth noting that Hungarian-born psychologist Mihaly Csikszentmihalyi, one of the pioneers of the scientific study of happiness who has been studying the "Zone" for about 40 years, stated that happiness is simply being deeply involved in the moment and not having the opportunity to think about anything but the task at hand. Carpe diem.

​Being happy means being deeply involved in the moment, for example, by helping a girl to cross the road, then forget about her. On the other hand, being unhappy and grumpy means carrying the girl in the mind for hours then compulsively obsessed by the girl and simultaneously haunted by probable punishment as decreed by theological dogmas. For Tanzan, orientation in the present moment brings boldness, happiness and pacifism. For Ekido, orientation in the future brings insecurity, unhappiness and restriction, which, needless to say, are the seeds of violence. But how relevant are Tanzan and Ekido for us anyway?

 
The answer is provided by the late Jesuit priest Anthony de Mello (1931-1987) who once stated that religion as practiced today deals in punishments and rewards. In a cruel twist of irony, religion breeds fear and greed—the two things most destructive of spirituality. Within the last 70 years, the Middle East, the cradle of the great Abrahamic religions, has been engulfed by nothing but continuous religious wars, sectarian violence, and barbaric tribalism.

​In
Think religion makes society less violent? Think again. (The Los Angeles Times, October 30, 2015) Phil Zuckerman argues that the most secular societies (Sweden, Denmark, Norway, Czech Republic, Estonia, Japan, Britain, France, the Netherlands, Germany, South Korea, New Zealand, Australia, Vietnam, Hungary, China and Belgium) fare the best in terms of crime rates, prosperity, equality, freedom, democracy, women's rights, human rights, educational attainment and life expectancy. (There are exceptions, such as Vietnam and China, with poor human rights records.) On the other hand, the most religious societies (Nigeria, Uganda, the Philippines, Pakistan, Morocco, Egypt, Zimbabwe, Bangladesh, El Salvador, Colombia, Senegal, Malawi, Indonesia, Brazil, Peru, Jordan, Algeria, Ghana, Venezuela, Mexico and Sierra Leone) tend to be the most problem-ridden in terms of high violent crime rates, high infant mortality rates, high poverty rates and high rates of corruption.
 
In the U.S., according to Pitt Griffin in The Critical Mind, "the God-fearing Deep South and Bible Belt suffer from the highest crime rates, while relatively atheistic New England enjoys the lowest." Based on a Review of the 2012 FBI Crime Statistics, "states with high rates of belief in God and church attendance do not lead to low crime rates. Utah, despite its large Mormon population, has a high incidence of rape." Furthermore, "The most violent states are 1. Tennessee 2. Nevada 3. Alaska 4. South Carolina 5. New Mexico 6. Delaware. The least violent are 1. Maine 2. Vermont 3. New Hampshire 4.Virginia 5. Wyoming." Believe it or not, the most violent region is the God-fearing, Bible-thumping, South; while the least violent is atheistic New England.
 
For once, can we connect the dots, or will we always be in denial?
 
[To be continued.]
 Johannes Tan, Indonesian Translator & Conference Interpreter 

Part 35

1/4/2016

 

Between Stockholm Syndrome and Lima Syndrome
Part 35: Religious Obsessions Versus Spiritual Awakening

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We must conduct research and then accept the results. If they don’t stand up to experimentation, Buddha’s own words must be rejected.
-THE 14TH DALAI LAMA
 
Upon juxtaposing pacifism in martial arts with violence in religion as outlined in Part 33 (Pacifism in Martial Arts, Violence in Religions), the inevitable question remains: Why? What causes the paradox? As explained in Part 30 (The Source of Violence in Religion), someone's inclination towards pacifism or violence may have been determined by carved-in-stone eschatological factors. In Abrahamic religions (Judaism, Christianity, Islam), believers are constantly bombarded—from cradle to grave, consciously and subconsciously—with the notions of rewards and punishments, heaven and hell, last day judgment, Battle of Armageddon, and last but not least martyrdom in its most perverted form: screaming Allahu Akbar then blowing oneself (and others involuntarily) up to pieces. In Judaism and Christianity, according to the Book of Revelation, Armageddon will be "the site of a gathering of armies for a battle during the end times." In Islam, Muslims believe in Yawm al-Qiyāmah (Resurrection Day) or Yawm ad-Dīn (Judgment Day) which is believed to be "the final assessment of humanity by Allah, consisting of the annihilation of all life, resurrection and judgment." Somehow, there is always an undeniable element of violence and destruction.
 
Unlike Abrahamic religions, Zen Buddhism, is a nontheist religion. It does not promise an afterlife. This contrast has been outlined in Part 32 (Aiki: the Source of Spiritual Dimension and Pacifism in Zen Martial Arts?) but it's still worth repeating: Lacking sacred scriptures, religious creed, rigid dogma, a Savior or Messiah, rewards and punishments, even a holy city, Zen Buddhism relies more on development of self-knowledge and desire for spiritual awakening. Indeed the following anecdote captures the essence of Zen Buddhism:
 
One of Buddha’s students asked him, "Are you the messiah?"
-"No", answered Buddha.
"Then are you a healer?"
-"No", Buddha replied.
"Then are you a teacher?" the student persisted.
-"No, I am not a teacher."
"Then what are you?" asked the student, exasperated.
-"I am awake", Buddha replied.
 
The notion that Buddha's aim was not to save others—instead, to help individuals save themselves or simply awaken them—is definitely liberating and provides a certain refreshing air of freedom. While the oppression by a God (not to count the class of clergy and theologians), the obsessions with religious creed, and the tyranny of dogma in Abrahamic religions may generate OCD (obsessive-compulsive disorder), anxiety and violence; the liberation and freedom in godless Zen Buddhism seems to bring acceptance, bliss, and peace of mind even to the most unlikely candidates: martial artists! Go figure. Let's blame that on the law of unintended consequences.
 
Indeed, the same Zen Buddhist traits of self-reliance, self discipline, individual effort, self-mastery and nonattachment that were proven to be critically important for samurai warriors in the battle fields are as important for modern martial artists in their spiritual lives. Therefore, the subtle eschatological difference between believers in Abrahamic religions and martial artists inspired by godless Zen Buddhism may very well predict the inclination towards violence or pacifism.
 
Such is the appeal of Zen Buddhism, that since the 19th century, it had caught the attention of prominent western scholars and non-Buddhist philosophers. Danish existentialist philosopher Søren Kierkegaard (1813-1855), Swiss psychiatrist and psychotherapist Carl Jung (1875-1961), Jewish existentialist philosopher Martin Buber (1878-1965), novelist Franz Kafka (1883-1924), German philosopher and phenomenologist Martin Heidegger (1889-1976), German social psychologist and psychoanalyst Erich Fromm (1900-1980), and French existentialist philosopher, Jean-Paul Sartre (1905-1980) all had positively commented on Zen Buddhism one way or another. Martin Heidegger claimed that in Zen Buddhism text he encountered the very ideas he had been developing independently. Erich Fromm's book, Zen Buddhism and Psychoanalysis (1959, with co-authors D. T. Suzuki and Richard De Martino) is still considered a classic in modern psychoanalysis. In this book, Fromm contrasted the subtle differences between Judaism-Christianity and Zen Buddhism.
 
Both Judaism-Christianity and Zen Buddhism call for giving up one's "will" (to control) in order to be completely open, responsive, awaken and alive. That's where the similarity ends. While in Judaism-Christianity this awareness is interpreted as "to slay oneself and to accept the will of God," in Zen Buddhism it is interpreted as "to make oneself empty", which means an openness to receive. On the surface there seems to be little difference between these two interpretations. That said, while the interpretation in Judaism-Christianity calls for an individual to be obedient and submissive, the one in Zen Buddhism calls for an individual to be open and responsive. "Zen's concept of emptiness implies the true meaning of giving up one's will," Fromm wrote, "yet without the danger of regressing to the idolatrous concept of a helping father." In essence, the crystal clear choice is between not thinking for oneself versus thinking for oneself; between religious obsessions versus spiritual awakening; between perceiving oneself as a slave versus a master.
 
More reliance on personal accountability in Zen Buddhism translates into less dependence and need for a Savior or Messiah. As succinctly expressed by Fromm: "(t)o follow God's will in the sense of true surrender of egoism is best done if there is no concept of God. Paradoxically, I truly follow God's will if I forget about God." In retrospect, if God is truly that almighty and omnipotent, He (or She?) can afford to be occasionally forgotten by puny and unworthy human beings—can't He?
 
[To be continued.]
 
Johannes Tan, Indonesian Translator & Conference Interpreter 

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