Forgotten Roots

by Karol Kolbusz

  It is high time to redefine the concept of minimalism. In my view, it has to be grounded in authentic spiritual tradition, thus transcending the limitations of matter. One reason why minimalism has failed as a countercultural movement is because it has never explicitly prioritized spirituality over matter. It has been primarily associated with decluttering one’s living space and establishing some healthy mental habits, but not much beyond that. It is true that many followers of minimalism have recommended meditating on a daily basis – a secularized form of this ancient spiritual practice focuses on mindful breathing and repetitive affirmations. It cannot be denied that these habits (separated from their former religious aspects) can still contribute to the overall betterment of human health[22]. However, as long as minimalism has its theoretical foundations built upon secular life, it cannot reach its full potential and remains but a faint shadow of the ancient, venerable traditions, which were designed to help man achieve enlightenment and strengthen his connection with the divine. We have had enough parasitical New Age businessmen leeching off people’s misery – it is high time to return to the very roots of authenticity.

  As explained in my essay on enthusiasm, we are much more than just physical bodies. The most important element of our multifaceted constitution is the eternal, transcendental self (öðr/atman) of the divine essence. However, in the hustle and bustle of our daily lives, the siren-like calls of the false, temporal ego (ahamkara) tempt us to turn away from that radiant source of perfection and bliss, so we voluntarily incarcerate ourselves in the prison of worldly pleasures and materialistic goals. When we embody the positive attributes of righteousness, humility, diligence, and honour, the bonds of our false egos loosen. Conversely, acting with arrogance, greed, malice, and envy prolongs our captivity. The goal of spiritual practice is to completely lift the veils of illusory darkness that conceal from us that innermost, everlasting lightness. Contrary to what some people might think, such liberation does not imply the renunciation of the material world. In my opinion, a healthy attitude to spirituality should also include taking care of our bodies and material needs. Prosperity and affluence should not be frowned upon, as long as they are perceived as temporal (thus imperfect and destructible), intermediary tools which we use to strengthen our connection with the divine order.

  A minimalist lifestyle firmly grounded in spirituality is fundamentally different from its secular counterpart. Those who sincerely follow the path of dharma are motivated to replicate the bygone Golden Age in every one of their thoughts, words, and actions. They understand that true, long-term happiness can only be found within, not externally. Their yearning for simplicity does not originate from feelings of bitter resentment toward the material world. In fact, some of them may even have successful careers in the secular world. However, they are not fooled by the deceitful glamour of material goods and remain unfaltering in their preference for goods of the higher, spiritual kind. Systematically cultivating such a profound attitude should be the goal of every conscious minimalist.

  What is the very first thing we should take into consideration when starting a minimalist lifestyle? Let us look at material possessions in our household. From the spiritual perspective, they can be divided into four main categories. First of all, we have items that serve the function of material vessels for spiritual qualities. Those are philosophical books (e.g. Plato, Julius Evola), ancient religious scriptures (e.g. The Upanishads), works of visual art saturated with profound metaphysical significance (e.g. Nicholas Roerich[23], Sandro Botticelli), audio recordings of beautiful music that enhances the best qualities in us (e.g. Hindustani classical music, raga), devotional images and idols (depicting the pre-Abrahamic, Indo-European pantheon), religious symbols (e.g. Mjölnir) and so forth. Such objects are meant to contribute to our overall spiritual well-being. When we dedicate our attention to them, we are in return nourished by their timeless, inspirational wisdom or beauty. Even though they are made of imperfect and destructible matter, they must be treated with due respect, because of the positive qualities they bestow upon us indirectly. We should never regret spending money on objects from this category, as they serve the function of a window to transcendence.

  The second group comprises of objects that usually bring neither benefit nor harm to our spiritual life, but they are to a certain extent necessary for our mental, intellectual survival. Those are primarily non-fiction books (which give us an opportunity to master many fields of knowledge) fiction novels, movies, and games (which stimulate our intellect and provide us with entertainment). I would also be inclined to add electronic devices (computers, mobile phones etc.) to this category because they allow us to communicate with people from all over the world (thus fulfilling our psychological need to socialize). Moreover, when used in a reasonable manner, they are an invaluable source of information and knowledge. However, we have to remember that those devices should not be used for boosting our false ego (e.g. instant gratification and obsessive self-aggrandizing tendencies on social media). Similarly, watching movies or playing games for the sake of mere escapism (especially when it leads to neglecting important duties) has to be avoided whenever possible.

  The third category consists of objects that usually bring neither benefit nor harm to our spiritual life, but are more or less necessary for our physical survival. These include clothes (which shelter our bodies from unfavourable weather conditions), food and drinks (which provide our bodies nourishment), household appliances (e.g. washing machine, stove, clothes iron), furniture (which facilitate basic human activities such as sitting, sleeping, and storing items). All these things should be used for practical purposes and not much beyond that. For example, we need clothes to cover our bodies and to feel relatively comfortable in company of others, but buying fancy, fashionable garments feeds nothing but our false ego. Similarly, we should strive for functional simplicity when arranging our living space. An excess of material luxury has to be avoided and replaced with a rich profusion of goods of the higher, spiritual kind.

  Last but not least, there are items which explicitly hinder our spiritual development and very frequently harm our physical health as well. Examples include: drugs and alcoholic beverages (which becloud our reason), junk food (which weakens our physical health) pornography (which negatively warps our perception of sexuality and significantly decreases male virility), ugly modern art (which perverts our sense of aesthetics), and violent movies and games (which potentially trigger unnecessary aggression). I think that this category is pretty much self-explanatory.

  There is still one other aspect that needs to be discussed. In the ancient Vedic tradition, we can find a very interesting concept of the three gunas – psychological modes characteristic to the matter (prakriti). These qualities are inherently present in everything and everyone, but in varying proportions. Sattva is the mode of goodness, harmony, peace, tranquillity, purity, knowledge, and truth. Rajas is the mode of passion, activity, excitement, energy, motion, and change. Tamas is the mode of imbalance, chaos, darkness, apathy, inertia, and dullness. The three gunas can be easily understood if we analyse how they manifest in one’s daily life. When we drink a morning cup of coffee in order to boost our energy, when we exercise while listening to martial industrial music, when we are busy accomplishing our daily to-do list – then we are acting in the mode of rajas. When we are watching the morning news with an anxious and irritated look on our face, when we shout at someone who made us angry, when we are buying an expensive car because of our greed – then we are also acting in the mode of rajas. The quality of tamas is related to rest, relaxation, and sleep, which are all good in moderation. An excess of tamas occurs when we are lazy, when we procrastinate too much, when we consume alcohol and drugs that becloud our mind or when we engage in binge-watching TV series with a mindless, passive attitude. As we can see, neither of these two modes is inherently good or bad – everything depends on the context. Even the most virtuous of us need a certain amount of rajas and tamas in order to succe
ssfully operate within the confines of the material world. One of many goals of spiritual practice is to cultivate the third quality – sattva. When we eat healthy, fresh and nutritious food, when we exhibit positive character traits such as goodness, kindness, tolerance, wisdom, self-control, and calmness, when our thoughts are clear as the azure midsummer sky, when our motives are pure as the perpetual snow on alpine peaks – then we are leading a sattvic lifestyle.

  Understanding the incessant interplay of the three gunas in the material world is certainly helpful if we wish to avoid blindly following negative consumerist trends. For example, a person who is predominantly rajasic (thus driven by greed and selfishness, living under the illusory spell of matter) can become obsessed with frenetic money-making because he or she wants to buy new cars and gadgets all the time. Very often we observe that when businessmen or popular celebrities are not busy rushing after gold, they sink even lower, to the mode of tamas. Bewildered by the superficial glamour of the sensual pleasures, they participate in mind-numbing consumption and intoxicate themselves, as if they were animals. On the other hand, people who are predominantly sattvic are capable of seeing the world as it is. Even when they are walking among the richest of the world, they remain sober in judgement, calm in action, and inwardly detached from the hustle and bustle that surrounds them. Rarely do they stray from their path of virtue. And if they do – they feel remorse and immediately realize their mistake. That cannot be said about those who are perpetually imprisoned in the throes of manic passion or dark ignorance.

  The concept of the three gunas can also be applied to our environment. For this reason, those individuals who have very little in common with the modern world should consider moving to the countryside because leading a sattvic lifestyle is much easier there. Although rapid urbanization is progressively wiping out the pristine beauty and tranquillity of rural regions, it is still possible to find the ideal conditions for making spiritual progress and reinforcing the best tendencies and qualities within us there. This topic is thoroughly explained in my essays about hiking and forest walking. In many European countries, we can find remains of ancient menhirs, stone circles, temples, and sacred groves – these places of worship are saturated with sattvic energy. Visiting them is a source of spiritual rejuvenation. Conversely, in the congested city streets and among the gleaming skyscrapers one can find an abundance of rajas. An unhealthy spirit of restlessness and competitiveness permeates the minds of human ants crawling through these concrete anthills. Only those who are bewitched by the illusion of attaining happiness through the satiation of endless materialistic cravings may thrive in such artificial urban paradises. Finally, tamasic environments include slums, prisons, bars, pubs, cemeteries, and rock or metal concert venues. Because of the high risk of being contaminated by the negativity present there, we should avoid having anything to do with such places.

  It might be a bold statement, but I believe that many problems of the modern world (including irrational consumerism and excessive attachment to materialistic luxuries) could be solved if people were educated about the importance of incorporating a sattvic mindset and behaviour into their daily lives. A minimalist lifestyle built upon such a profound spiritual foundation is a powerful tool that enables us to maintain balance in everything we do.

  On sociopathy

  Every evil in the bud is easily crushed: as it grows older, it becomes stronger.

  – Cicero[24]

  Social life in the Kali Yuga is almost completely devoid of empathy. Most human relationships are based on selfish interests, cold calculation, deception, and callous exploitation of each other at all costs. The regression of morality has gone so far that even Machiavellianism and narcissism are now socially acceptable traits. Sociopathy is spreading like a virus. In order to perceive these signs of decline in the clearest and the most vivid form, one need only to take a short peek at social media. I believe that owing to the opportunity for users to remain more or less anonymous and safe in cyberspace, the Internet facilitates irresponsibility and all kinds of traditionally unethical behaviours and attitudes. As has already been said in the essay on progress, the short-sighted obsession of the modern man with unrestricted technological advancement completely disregards the long-term consequences of embracing the latest novelties. In the following paragraphs, I am going to discuss some aspects of sociopathy which I consider one of the gravest dangers of our times. What is more, I shall give practical advice on how to combat sociopaths in the least unethical, yet still effective, way. At the end of the essay, I shall elaborate on the importance of developing our emotional awareness.

  Every person is born with the capacity to strengthen within him or her the best, divine qualities and attitudes. Our eternal self is already perfect, but due to the multiple layers of illusion that becloud its presence from our sight, we choose to worship the false ego and the lower qualities of matter (rajas and tamas). The further we drift from dharma, the closer we get to sociopathy, which is surprisingly common in our times. Sociopaths are manipulative individuals who perceive their victims as merely targets and opportunities, not as real human beings with unique personalities and goals. They are incapable of maintaining long-term friendships and very often struggle with romantic relationships. If they ever express positive emotions such as kindness, warmth, and compassion, do not let yourself be fooled by appearances, for they do it just for show. In fact, they have ulterior motives, intentionally concealed behind the veil of superficial charm (sometimes coupled with a sense of humour). Sociopaths are not concerned about the negative impact of their ruthless actions on others. They are experts at pathological lying, gossiping behind people’s backs, gaslighting and humiliating their victims. Yet, being extremely narcissistic, they are easily offended and become enraged when criticized. Sociopaths frequently suffer from delusions of grandeur, and in their arrogance they believe that they are entitled to special treatment.

  Interestingly enough, many sociopaths seem to have an interest in gaining influential leadership positions in politics, business and management. They easily earn public trust through their superficial charm and manipulation skills. Once their top position is established and secured, sociopaths will stop at nothing to achieve their selfish ends. They will use every possible immoral means (such as lying, slander, stalking, threats, sabotage, blackmail, etc.) to exercise control over their subjects. It should come as no surprise to us that many powerful political leaders in history were in fact sociopaths (or worse – psychopaths). Examples include: Joseph Stalin, Adolf Hitler, Mao Zedong, Nicolae Ceausescu, Pol Pot, Tamerlane, Elizabeth Bathory, and Caligula. In the age of democracy, sociopathy among the ruling class has become subtler and less visible to the naked eye. How many times have we witnessed our leaders lying, making false promises, and placing blame on their political adversaries in order to evade responsibility? How is it possible that politicians are so desensitized to their own immoral behaviour? How can they constantly deceive entire populations without showing any signs of guilt and remorse?

  In the Bhagavad Gita, Lord Krishna distinguishes between two kinds of qualities that characterize human beings: divine (daivah) and demoniac (asurah)[25]. Our earthly life is like a perpetual battle between these two forces. Our thoughts, intentions, and actions determine which quality is dominant in us at any given moment. The demoniac mind is darkened by ignorance, lust, vanity, and arrogance. Because such people hate themselves and the world around them (misanthropy), their destructive actions bring nothing but chaos, conflict, and dissolution. Indifferent to spirituality and ethics, they do not understand virtues such as mercy, kindness or politeness. As the Kali Yuga advances, demoniac qualities become more and more prevalent in mankind’s moral constitution. Conversely, the divine mind shines with goodness, truthfulness, patience, and self-control, just like the sun in a cloudless sky penetrates all corners of the earth with its brilliant warmth. Preferring to hide in the shade of deception and devilry, demoniac persons hate the light, hence their vicio
us attacks aimed at perverting or destroying anything that blinds their wicked eyes. Such is the inner constitution of sociopaths.

  The truth of the matter is that they only appear powerful and bold as long as they are terrorizing others. As soon as they begin to lose their grip, they may exhibit signs of boiling rage and frantic efforts to reassert control. When defeated, sociopaths are exposed as weak, cowardly, and insecure individuals, who feel confident only when they sustain themselves on other people’s misery like parasites. Understanding that they are not invincible is crucial if we want to make progress in our dealings with them. When interacting with sociopaths, avoid expressing your real emotions, particularly when you feel anger. Remain cool and unwavering in your assertiveness. Sociopaths prey on vulnerability and gullibility. Conceal or address your weaknesses before they take advantage of them. Do not naively believe that these people can be changed – even if they can, it’s not worth the trouble. Such people are not interested in having a reasonable discussion, they won’t even listen to your arguments. Thus, your most important duty is not to fight with them, but to protect yourself from damage they may cause to you. The best way to defeat sociopaths is to set clear boundaries and then cut them out of your life. If possible, end communicating with them “cold turkey”; do not provide them with any justification or explanation for your decision. It would be as fruitless as trying to explain Hegel’s Phenomenology of Spirit to a dog. Just say no and walk away. Stay firm in your resolution not to let them get close to you again.

  In order to strengthen our internal resistance against demoniac persons, we should strive to raise our emotional awareness (which is sometimes vaguely called “emotional intelligence”). First and foremost, we need to learn how to be assertive. Contrary to what many good-hearted but naive persons think, not everyone has noble intentions. In particular, women – who are on average more trustful and empathetic than men – need to realize this. When we are surrounded by people who do not wish us well, the only reasonable course of action is to shut the gates. In my opinion, misguided empathy towards strangers is one of the major reasons why entire populations are so easily deceived by politicians (who are not protectors of democracy, but treacherous snakes in suits). We need to learn that not everyone deserves to be treated with kindness. In the modern world there is a growing tendency to justify crimes and other behavioural problems by claiming that the wrongdoer was raised in an abusive environment and had a traumatic childhood. There is no doubt that those factors can help us understand why someone is acting in an ethically erratic way, but they should never serve as a convenient excuse for wrongful conduct.