Abstract
In this chapter, I present a personal narrative to show how, through my own realisation of the significance of Om, and the theme of universal connectivity, I came to write this book. Om has become a commonplace symbol for meditative practices in the world, as its recitation aids in connecting to one’s inner, or higher, self. In addition, this sound of creation is also a practice of connecting to the universe. Om became an inspiration in calling for a knowledge that is dynamic, meditative, and connected to an understanding of how we must think, and live. It showed that in an interrelated organic echo-system that everything in this universe is part of, extending social justice and rights to nature is crucial for true human well-being.
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Notes
- 1.
Priests use Omkara, the sound of Om, Gayathri MantR, Shanthi MantR, Our pandit, priest, made us recite the Shanthi MantR a few times.
The Shanthi MantR is one of the best-known mantRs which a puja usually culminates in “Om Dhayo shantihrantriksham dhvam, shantihprithvi , shantihrapa, shantihroshdhya…”
Translation of this mantR would be: Om, let there be peace in the space, in the earth, in the water, in the vegetation, peace … in the whole world!
“Whatever be of past, present or future, is like an exposition, explanation or commentary on the meaning of this great Truth—the imperishable Om” (Krishnananda, Swami 1996).
- 2.
Even though their stance on nationalism and internationalism contrasted, both Gandhi and Tagore believed in humans leading a simple, spiritual life in harmony with nature.
- 3.
I have attended a few talks by Vandana Shiva in Australia, and have attended a course on Gandhi, Globalization and Earth Democracy at Navdanaya, the Biodiversity farm which is the learning centre of the Bija Vidyapeeth (Earth University) in India (November 2014).
- 4.
Tagore 1930, pp . 163–164.
“the forest-dwelling of the patriarchal community of ancient India. … not a colony of people with a primitive culture and mind. They were seekers after truth , for the sake of which they lived in an atmosphere of purity … to realize the spiritual meaning of their life”.
- 5.
“Another Country” by Djon Mundine (OAM) Art Exhibition, Peacock Gallery Auburn, September 12–November 1, 2015.
- 6.
Tagore 2006, p. 17.
- 7.
Rabindranath Tagore is a great Indian Bengali poet from late nineteenth and early twentieth centuries. He was the first Indian writer to receive a Nobel prize, which he received for his spiritual poetry Gitanjali (1913). Believing in the power of natural surroundings for educating young minds, he founded Santiniketan, a school based on the model of Indian Guru Ashrams, where students study a variety of subjects in a non-structured manner, through reading, practising and discussions with their teacher and peers.
- 8.
The “innate dispositions (Samskaras) that shape the unconscious at the beginning of life” (Marwaha 2006, p. 69).
- 9.
Being an avid reader, I had read numerous shorter simplified versions of stories from Upanishads , as well as from the New Testament, Aesop’s fables, and Jataka stories in booklets (booklets sold cheap by a charity publisher Geeta Press Gorakhpur in India). The countless books by Hindi, Urdu, Punjabi, Bengali authors (poets such as Kabir Das, Mirza Ghalib , Rabindranath Tagore , and Sahir Ludhianwi, and novelists such as Gurudutt, Munshi Premchand, Amrita Pritam, R. K. Narayan and, Krishan Chander) that I read, or were read to me, introduced me to my culture, my intellectual heritage.
- 10.
As pointed out by Radhakrishnan (1953, p. 41) “The catholic spirit of Hinduism which we find in the Rhg Veda has always been ready to give shelter to foreign beliefs and assimilate them in its own fashion. While preferring their own, the Vedic Indians had the strength to comprehend other peoples’ ways”.
I was brought up with this upbringing and have been a believer since that this faith in respect of any religion, is a constant reminder to an individual, just as it is a reminder to a state or a nation, of “the solidarity of the human race, the primary task of self-discipline, and the spiritual basis of all moral activity” (Bhattacharyya 1953, p. 644).
- 11.
Kena—by what or by whom? Kena Upanishad (Sethumadhavan 2010). What sees in us, hears through our ears, thinks, speaks? The questions are asked. And then the question, How did human separate from God, stopped being God! Or another line of question: “How has he [sic] developed this sense of ‘I’ ...?” (Marwaha 2006, p. 21).
- 12.
My translation of Ghalib’s famous couplet in June 2016.
- 13.
I spoke Punjabi at home with my family members; I spoke Hindi outside the home, in school, with my friends, and English language was a subject to be studied, a language to be learnt, for higher study.
- 14.
Sanskrit was used for reciting hymns and mantras, and Urdu was ideal for poetry and philosophising, Punjabi and Hindi for casual talk and jokes, and English words were used for emphasis, especially to avoid repetition or to replace those words which were too strong and awkward to speak in Hindi, like: ‘Shut up’, ‘I love you’!
- 15.
Handa 2003.
- 16.
- 17.
“The assumption that the West, and the West alone, had developed a science of reason was a fundamental axiom in the justification of the colonial enterprise as a civilizational process. The gradual emergence of evidence that this assumption was false threatened to expose the more primitive basis of empire in relations of power, domination, and economic gain” (Ganeri 2001, p. 4).
- 18.
Aristotle’s Poetics and his theory of tragedy were part of my texts, and especially the concept of Catharsis was considered an essential reference point for reading Shakespeare.
- 19.
The “paradigmatic shifts in course content [and] changes in pedagogical strategies” in teaching of English are, however, currently taking place in Indian universities (Srivastava 2009, p. 62). The claim is that “English pedagogy and classrooms are not the same anymore” (Srivastava 2009, p. 66). But it was not the case in my day. I was supposed to look at the Western canon for knowledge that could be used in my studies.
- 20.
Indian asthetics or rasa theory explains the aesthetic mood through terms such as “rasa—bhava, anubhava”. Kapoor (1994, 1998), an Indian academic, finds the usefulness of NyayashastR, which is a depository of such Indian literary theories, for the critical analysis of any literary text. He says:
It is important that at least the next generation should know that they are inheritors of a powerful intellectual tradition, which is alive, comprehensive, ‘scientific’ (if you insist), and ‘modernistic’ in that it is still capable of adequately confronting the Indian and the larger reality. (Kapoor 1994, p. 10)
A number of texts have since appeared from Indian literary critics, especially those who were initiated by Kapoor in making use of Indian literary theories in critiquing English literature at Jawaharlal Nehru University Delhi.
- 21.
Tagore, who had started his education campaign in pre-independent India, had argued for education to be in students’ vernacular language (Tagore in Bhattacharya 2014).
- 22.
I completed a Graduate Diploma and a Masters in TESOL (Teaching English to Speakers of Other Languages) in Australia while teaching English as an ESOL teacher.
- 23.
- 24.
- 25.
Seinberg 2011, p. 5.
- 26.
- 27.
I carried out a mixed method research—80 surveys were returned, and five interviews and five focus groups with students and five interviews with academics from various faculties were carried out (Handa 2010).
- 28.
Ippolito 2007, p. 749.
- 29.
Canagarajah (2002, p. 30) points at the main issue of teaching English as a second language when he clearly says that “learning to speak a language fluently is not well served by someone memorizing the dictionary or doing grammar exercises from a textbook. To develop communicative competence one has to engage with the community in question and become familiar with the nuances of its cultural practices and linguistic usage”.
He has more recently, while reflecting on his earlier teaching, said, “Because we focused so much on cognition and grammar, we suppressed questions about social and cultural differences relating to communicating and teaching” (Canagrajah 2016, p. 440).The main technique, he says, is to make “students aware of their own norms and that of dominant contexts” which can encourage students “to take ownership over their language products” (Canagarajah 2016, p. 440).
- 30.
Sen 1992.
- 31.
Sen (1985, 1992, 1999, 2005) provides a better framework for assessing social justice in a society than the human capital approach that reviews agency in terms of what an individual is able to achieve. In this approach, the focus is on someone having the capability and freedom to achieve what they value, rather than what they actually achieve: “the actual freedom of choice … over alternative lives that he or she can lead” (Sen 1992, p. 113). A well-being attitude towards people, however, indicates absence of agency, as it may take away their freedom to avail themselves of options to achieve what they may value.
- 32.
- 33.
- 34.
In India, English is “a symbol of people’s aspiration for quality education, economic opportunities and a fuller participation in national and international life” (Baral 2006, p. 475).
- 35.
- 36.
Postcolonial concepts provide means to problematise the cultural essentialism of this higher education discourse to clarify how differences between the Western and Eastern cultures are constructed within structures of power. For example, due to my introduction to the postcolonial theorists’ work on concepts such as external and internal identity, agency , and provincialisation, among many, I started to understand the reasons for the conflict between internal and external identity, what the colonised wanted to become and what they portrayed themselves as, the universality of Western knowledge and its “provincialization” as well as the “de-provincialisation of non-Western knowledge”, and was encouraged by my engagement with these concepts.
- 37.
As Singh and Doherty (2004, p. 9), speaking from the academic literacy zone of context perspective, state, “holistic, tightly bounded notions of culture no longer adequately inform pedagogic practice in these globalised and globalising sites”.
- 38.
Singh 2005.
- 39.
Meadows 1991. Her work brings recognition of the limits of capitalist theory.
- 40.
Oreskes and Conway (2014), have written a fascinating account of an apocalyptic future, they imagine the doomsday that the world is racing towards. They write:
a second Dark Age had fallen on Western civilization, in which denial and self-deception, rooted in an ideological fixation on ‘free’ markets, disabled the world’s powerful nations in the face of tragedy. (Oreskes and Conway 2014, p. ix)
In their book, The Collapse of Western Civilization, they declare that “Ultimately, capitalism was paralyzed in the face of the rapid climate destabilization it drove, destroying itself denial and self-deception, rooted in an ideological fixation on ‘free’ markets, story is just how much these people knew, and how unable they were to act upon what they knew. Knowledge did not translate into power” (Oreskes and Conway 2014, p. 2).
- 41.
Kenway and Fahey (2008, p. 1) wonder about those who have this awakening of research imagination: “What is it that awoke in them such an imaginative power? What has nourished their inventiveness? What brings them to ask what others do not, to see that others don’t even foresee?”
- 42.
- 43.
Schumacher’s deep ecology. Available from www.schumachercollege.org.uk/learning-resources/what-is-deep-ecology.
- 44.
Macy’s The Great Turning “a name for the essential adventure of our time: the shift from the industrial growth society to a life-sustaining civilization”. Available from www.joannamacy.net/the-great-turning/.
- 45.
Shramadan means donating or giving “physical labor—in a collective activity,” the virtue of this collective task is that “the investment of one’s labor brings a sense of ownership” to each participant (Macy 1985, p. 56). Also see Joanna Macy website, “The Great Turning”, www.joannamacy.net/the-great-turning/.
- 46.
Some of these movements inspired by Gandhian concepts are: Naess’s Deep ecology1973, Macy’s The Great Turning 1985; Vinoba Bhave’s Bhudaan (donation of land), Shramdaan (donation of labour) and Sarvodaya 1951/2010, Shiva’s Earth Democracy 2003, 2005, Bunker Roy’s Barefoot college (started in 1972 to empower poor and marginalised rural men and women, see https://www.barefootcollege.org).
- 47.
While writing about sustainability as a topic to develop students’ academic literacy, I was reminded how ‘Shakespeare’ as a means of bringing literay texts, has been a way of teaching English throughout the world.
I used this comparison between Shakespeare and Sustainability, as topics, for example, ‘sustainability’ to teach academic literacy, critical thinking and capacity to analyse in my article, What has Shakespeare got to do with Sustainability? Handa and Carmichael 2007. Available from http://ijs.cgpublisher.com/product/pub.41/prod.314.
- 48.
Something “more than ourselves that makes for righteousness the more than the finite and the finished, in submission to which is our peace” (Radhakrishnan 1947, p. 71).
- 49.
Sri Aurobindo, a great philosopher of Indian thought and Vedic knowledge, explains why and how Brahman can be understood:
We have to perceive Brahman comprehensively as both the Stable and the Moving. We must see It in eternal and immutable Spirit and in all the changing manifestations of universe and relativity. We have to perceive all things in Space and Time, the far and the near, the immemorial Past, the immediate Present, the infinite Future with all their contents and happenings as the One Brahman. We have to perceive Brahman as that which exceeds, contains and supports all individual things as well as all universe, transcendentally of Time and Space and Causality. We have to perceive It also as that which lives in and possesses the universe and all it contains. This is the transcendental, universal and individual Brahman, Lord, Continent and Indwelling Spirit, which is the object of all knowledge. Its realisation is the condition of perfection and the way of Immortality. (Isha Upanishad Sri Aurobindo 2003, p. 30)
- 50.
The Original text of Śrīmad-Bhāgavatam has been attributed to Mahirishi VyasadeV, who is also considered the author of the Bhagavad Gita . In my book, I am using the translation of these two books by Swami Prabhupada (n.d.). Available from https://prabhupadabooks.com/.
Om is explained as the start/origin/end of the universe manifestation of Brahma, as “the transcendental sound of the Vedas is very difficult to comprehend and manifests on different levels within the prana, senses and mind” (Swami Prabhupada, Śrīmad-Bhāgavatam, Ch 21 Text 36).
- 51.
Om is explained beautifully as the Vedic sound in Śrīmad-Bhāgavatam , which is a commentary on Bhagavad Gita . In this passage, Om is explained as the start/origin/end of the universe manifestation of Brahma:
This Vedic sound is unlimited, very deep and unfathomable, just like the ocean. The Vedic sound branches out in thousands of directions, adorned with the different letters expanded from the syllable om: the consonants, vowels, sibilants and semivowels. The Veda is then elaborated by many verbal varieties, expressed in different meters, each having four more syllables than the previous one. Ultimately the Lord again withdraws His manifestation of Vedic sound within Himself. (Swami Prabhupada n.d., Śrīmad-Bhāgavatam , Verses 11, 21, 38–40)
Available from http://veda.sattvicspirit.org/bhagavatam.
- 52.
“[A] metaphysical curiosity for a theoretical explanation of the world as much as a passionate longing for liberation” (Radhakrishnan 1953, p. 18).
- 53.
Brahma 1993, p. 11
- 54.
PrernA like inspiration is knowledge that includes seeing and understanding—gaining knowledge. Like the ‘Eureka moment’ maybe as Heidegger calls it, “An understanding of something that comes all together in one stroke” (Heidegger 1984, p. 45).
As God’s knowledge, the ordinal knowledge that Heidegger calls, “the cognitive ideal for humans”, not separated in units, but a complete whole “and understanding of something” (1984, p. 47).
Ram (2005), an academic from South Africa who has brought Vedanta and Plato together, writes that “Plato uses the metaphor of the soul’s capacity for ‘vision’ or sight again and again. By using the phenomenon of vision as on analogue for the apprehension of the Forms, Plato clearly conceptualizes the attainment of knowledge as ‘seeing’ of Being” (p. 66).
- 55.
As mentioned earlier, we need “the unity of heart, head and hand” (Lovelock 2000, p. xiii). Yes, we need poets as well as engineers, still better, poets who are engineers and engineers who are poets (Bell 2017).
- 56.
“[R]e-orient anthropocentric (human-centric) perspectives on sustainability … to challenge and transform anthropocentric mindsets of higher education students” (Tillmanns and Holland 2016, p. 297).
- 57.
“Thus God, a purely and simply universal good, is the proper good which all things naturally desire as their highest and greatest good, the good which gives all things their entire being” (De Koninck 1997, p. 25).
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Handa, N. (2018). Om and Connectedness. In: Education for Sustainability through Internationalisation. Palgrave Studies in Global Citizenship Education and Democracy. Palgrave Pivot, London. https://doi.org/10.1057/978-1-137-50297-1_2
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