Beruflich Dokumente
Kultur Dokumente
FROM DUALISM TO
HOLISM
Sajeeva Samaranayake
Introduction
Modern Sri Lankans are caught between two value systems. They are
bound by one and offered liberation by the other. Yet they are lost,
unable to see which is which. This confusion is partly attributable to
the failure of popular ideologies and religions to liberate the common
man – being engaged themselves in a worldly competition to win his
allegiance.
Treading the path away from chaos and conflict (both external and
internal) requires some idea of is true and what is not – what makes
sense and what does not. This is the little base we build upon in our
search for integrity, unity and clarity of mind. As Buddhists we call it
seela, samadhi and prajna or virtue, concentration and wisdom. For
ease of understanding the eightfold aspects of the path are
presented in the following manner.
Virtue
Wholesome speech, action and livelihood
Concentration
Wholesome effort, awareness and concentration
Wisdom
Wholesome view and thought
In the dualistic or childish world view which is part reality and part
imagination likes and dislikes are solidified and judged and
sentenced upon. In the real world however everything is in motion.
Whilst the past has determined the present it need not determine
the future. This is because the future is dependent only upon the
present which presents a totally fresh opportunity with every passing
moment. If however the past is solidified and converted to a bias for
determining the present the opportunity which in fact exists is
denied through ignorance.
Dualism
Dualism is a denial of essential unity, of inter – dependence and an
assertion of separation. Any kind of group identity whether it be
social, national or international is based on this fundamental
distinction between ‘self’ and ‘others’ – ‘us’ and ‘them.’ This
subjective view of reality leads to a failure to see things as they
really are. In short it is a case of limited awareness and limited
compassion.
The night keeps hidden in its gloom the search for light
The storm still seeks its end in peace, with all its might.
Before you finish your breakfast this morning, you will have
depended on half the world.
Holism
This is the antidote to dualism. A holistic view of self is not fooled by
artificial concepts and notions of separation and independence.
Instead all human beings are viewed as individual manifestations of
the same underlying truth with no inherent significance apart from
our relationship to the whole. The ‘Whole’ may be interpreted by
theists as God and by non-theists as dharma, the law or simply ‘the
way things are.’ Inter-dependence between mind and matter, man
and man, and man and nature is acknowledged and respected. All
beings and all things are harmoniously linked. Human efforts to
improve creation or samsara are in the ultimate sense unrealistic,
misguided and a waste of time. holism counteracts the overriding
emphasis on individual freedom in dualism by pointing towards
human relationships as the key to both individual, and group unity,
health and well-being. Within this objective view of reality there is a
spirit of openness that leads to the acceptance of ‘my hunger’ and
‘your hunger’ as essentially the same thing. There is a natural
creation of space for the neighbour and inclusion is a key value.
Holism is the unifying principle of the noble eightfold path – a path
which beckons all ‘right’ thinking Sri Lankans today at this defining
moment in the history of our nation after the Tsunami disaster. The
use of the word ‘right’ to preface the eight aspects of the path,
namely our view, thought, speech, action, livelihood, effort,
awareness and concentration is somewhat unfortunate in this age
when people kill and resort to violence with ease over ideas of right
and wrong. It is thus submitted with utmost humility that we now
need to use a word that reflects the word samma more accurately.
In the words of Sucitto Bikkhu
Samma means ‘whole’ or complete. It means ways that are not partial, biased or
self oriented, but ways that are of benefit to others as well as to oneself. Samma
conveys a whole balanced feeling. This is the rightness that is noble rather than
perfectionist.1
Integration
The analysis above should not be misunderstood as a rejection of
dualism and an affirmation of holism as that would be contrary to
the spirit of holism. Holism transcends (or rises above) and includes
the opposites of dualism within its broad and dynamic framework of
understanding. Being informed by a universal perspective it stands
for balance and moderation in all responses. It does not deny that a
dualistic response may be called for in certain situations. Clear
comprehension of the situation is the best guide to the appropriate
response and holism permits the fullest freedom to do what the
situation requires (as opposed to what the self or ego demands.)
1
Ven Sucitto Bikkhu – The Dawn of the Dhamma 1995, Buddhadhamma
Foundation – Bangkok
What is essential is that dualism when used must be kept within a
short leash.
Both dualism and holism are value systems that require distinct
supporting conditions. The inherent pragmatism of the holistic
response requires a keen insight into present conditions and how
they are sustained. Insecure societies resort to dualism whilst
secure societies are those which have established holistic principles.
Progressive societies are those which move away from dualism
towards holism in a measured and natural movement that is broadly
understood by the masses though it may be led by a few. If our
society is simply understood as a collection of parents and children
(which it is in fact) this could be accomplished by honest striving to
fulfil duties at home, in workplaces and in schools. Example and
compassion must precede precept and measures of control.
The social structures of colonial and post – colonial Sri Lanka being
ideologically trapped in an ethic of competition (in all spheres –
economic, social, political, cultural and religious) rather than an ethic
of cooperation, are based on dualist thinking. Understanding how
dualism influences us structurally, socially and inter-personally is
therefore important for an accurate diagnosis of what ails us Sri
Lankans and why we continue to remain squarely in the Third World.
The separation and compartmentalisation of human interests in this
island has been the signal achievement of dualist thinking reinforced
by social and professional structures that continue to operate under
an ethic of separation. Thus it is not just the so called separatists
who support and facilitate the disintegration of Sri Lankan society
but each one of us who think, speak and act in this dualistic child
mode. The required transformation from this established mode of
thinking to holism is a process of self education that must initially
take place at an individual and inter-personal level. It is also a
process that needs honesty, openness and detachment.
A positive attitude
Ultimately holism springs from within. It is simply an attitude or a
state of mind and heart which is ready to embark on a genuine and
selfless search for the truth. This ‘truth’ in the ‘mundane sphere’
may range from a decision to allocate scarce resources between two
groups of people or a programmatic choice made to prioritise one
objective over another. In many of these cases there is no knowing
which the ‘right’ decision was. This assumes that there was one
right decision. Who is to judge that? To the holist it does not matter.
When a decision is taken with due consideration and due
participation his duty is discharged and there is nothing more to it.
Holism is therefore not for the weak mind or the faint heart.
Nyanaponika Mahathera describes this selfless attitude in the
following terms in his classic Right Mindfulness: The Heart of
Buddhist Meditation;
Within there is no self that acts and outside there is no self affected by the action.
If this is kept before the mind, not only in great undertakings but also in those no
less important minor activities of ordinary life, then a beneficient feeling of inner
distance from one’s so called ‘own’ action will develop, and a growing detachment
as to any success or failure, praise or blame resulting from such action.
The action, after its purpose or suitability have been clearly established, is now
performed for its own sake and in its own right.
For that very reason the apparent indifference with which the action is done will
not cause any loss of energy in its performance. On the contrary, when sidelong
glances at oneself, at others or at the results are absent, this exclusive devotion
to the work itself will enhance its chance of success.
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