Showing posts with label poverty. Show all posts
Showing posts with label poverty. Show all posts

21 Nov 2015

Aparigraha and Adoxia (Notes on Yoga and Cynicism)



My confidante and muse, Zena, has newly qualified as a yoga teacher after an intensive period of study in the foothills of the Himalayas. She enjoys yoga as a physical and mental practice, but is also excited by it as a philosophy or system of spiritual beliefs, about which I’m naturally curious.

Thus I listened with interest when she told me about the Hindu virtue of aparigraha - an ethical concept that encourages non-attachment to material things, thereby countering the will-to-possess that can so often result in the vulgarity and the violence of greed.

Of course, what we in the West might term temperance is a crucial component of various religious traditions, not just Hinduism. For many people, the true life is not merely a simple life, but one in which poverty is believed to be a good thing and wealth something of a disadvantage for those who hope to enter the kingdom of heaven.

But - as far as I understand it - that's not quite the idea being advanced by the teachers of aparigraha.

Rather, as with the Stoics, the crucial issue is not so much having or not having money, but adopting an indifferent attitude towards riches, so that one does not become fixated by all the trappings of wealth, greedy for all the goods and services that money can buy, or overly worried by the prospect of one day losing one's power and status within society.

In other words, it remains perfectly possible to lead a virtuous and humble life and still have millions stashed in a secret bank account. All that matters is that these millions don’t really matter to you; that you remain morally aloof, so to speak, from your own wealth and unafraid of any reversal of fortune. By liberating the spirit and letting go in the mind, one needn't be deprived per se or physically destitute (which is certainly convenient for those religious leaders and gurus who like to wear Gucci loafers with their robes).

Now compare and contrast this with the real and radical poverty that the ancient Cynics actively sought out. Diogenes and his followers didn't just offer an effectively virtual moral teaching based upon a simple detachment of the soul; rather, they stripped existence of even the basic material components upon which it is usually thought to depend (including clothes and shelter). Thus, as Foucault notes:

"The dramaturgy of Cynic poverty is far from that indifference which is unconcerned about wealth ... it is an elaboration of oneself in the form of visible poverty. It is not an acceptance of poverty; it is a real conduct of poverty ... unlimited ... in the sense that it does not halt at a stage which is thought to be satisfying because one thinks one is ... free from everything superfluous. It continues and is always looking for possible further destitution."
- Michel Foucault, The Courage of Truth, (Palgrave Macmillan, 2012), p. 258. 

In fact, the Cynics push their scandalous practice of poverty to the point that they end up leading lives full of dirt, dependency, and disgrace; they become the one thing worse than being a slave in Greek eyes - and that's being a beggar. For the Cynics, the key is not aparigraha - it's adoxia - the seeking out of a bad reputation and the systematic practice of dishonour.  

Now - just to be clear - I'm not saying that I approve of or advocate Cynicism; not encouraging those who have taken up yoga in order to find a certain degree of inner peace and wisdom to suddenly abandon their practices and start leading a naked, bestial life of shameless destitution - I'd hate it if Zena suddenly started barking like a dog and committing indecent acts in public.

Nevertheless, I am saying something and I suppose what I'm saying is that I find the core principles of yoga (the so called yamas, of which aparigraha is a key element) platitudinous; they lack any philosophical bite, or critical edge. Further, I worry that they can lead not only to good karma for the individual (whatever that is), but to a socially conservative politics that reinforces convention and the order of things.

In sum: I don't want to masturbate in the market place, but neither do I want to meditate cross-legged on a mountain top, surrendering myself to the higher power of the universe ...            


27 Aug 2013

Let Them Eat Mussels



Celebrity chef Jamie Oliver, estimated personal fortune of £150 million, has been speaking of his struggle to understand poverty in the UK and the liking for ready-meals and wide-screen TVs amongst those on low-incomes.

Without wishing to be judgemental, he encourages the poor in this country to learn from Sicilian street-cleaners how to live happily and eat healthily on a diet of shell-fish, pasta and cherry tomatoes. 

In doing so, he becomes not only front-runner for this years' Marie Antoinette Award, but places himself firmly in a long tradition of self-loathing Brits who drool over all things Italian and wish that England could be a land of lemon gardens, olive groves, and smiling peasants working the soil beneath eternal blue skies. 

Lawrence too would sometimes unfavourably contrast his homeland and his compatriots with the ancient Mediterranean world and the peoples thereof. But, just before he toppled over into romantic idealism, he would pull back and offer solidarity with his native land and the working-class to which, at some fundamental level, he still belonged: 

"I feel I hardly know any more the people I come from ... They are changed, and I suppose I am changed. I find it so much easier to live in Italy. ... At the same time ... They are the only people  who move me strongly, and with whom I feel myself connected in deeper destiny. It is they who are, in some peculiar way 'home' to me."

- D. H. Lawrence, [Return to Bestwood], in Late Essays and Articles, ed. James T. Boulton, (CUP, 2004), p. 22.

Lawrence might often become exasperated with his own people and rage against their apparent resignation to how things are ordered politically and socially, but he never insults or patronises them. And he would never in a million years dare to say let them eat mussels ...!