Showing posts with label Ria Shah. Show all posts
Showing posts with label Ria Shah. Show all posts

Tuesday, April 16, 2019

The Gift That Keeps on Giving by Sofie Ramirez


   

I understand what students go through with the four issues of the university industry: admissions, cost, career training, and community. I can see how all four can have the capacity to beat us all down. However, I have a unique experience that I would like to celebrate, something that puts me in a position in which these issues are something I have not had to worry about. Rather than worry, I have something to uplift others up and demonstrate that our situations never have the power to defeat us unless we give it to them. If Pablo Picasso had it right when he said, “The meaning of life is to find your gift. The purpose of life is to give it away” (Picasso, par. 1), then my gift is the diverse background I was raised in and the woman I was raised by. Everything my mother taught me shaped the way I view the world and the part I can play to conquer its problems, rather than letting the problems conquer me. She showed me that there is so much more knowledge to be gained than what can be taught in a classroom. I learned that people must aim to strengthen their understanding of the many diverse backgrounds that make up the world and be willing to learn from each one of them. Through doing this bonding we find what makes us different and how these differences can come together in order to achieve a shared goal. We discover the unique piece of the puzzle that in turn makes the picture whole. Knowledge, experience, and empathy are the gifts that my mother gave me, and she is the gift that keeps on giving.



I believe that people have the potential to be more than the situations they are given; a poor daughter of uneducated immigrants living in the ghetto can become a first-generation college student, senior vice president of a bank, and a mother in the suburbs; a boy growing up in an abusive household may take an oath to protect and serve as an officer; someone growing up in an atmosphere of uniformity and discrimination may remain utterly fascinated with people’s differences rather than conforming to their similarities. If we are open to an empathetic and cooperative learning environment in which “... no one teaches another, nor is anyone self-taught. People teach each other, mediated by the world…” (Freire 1), as opposed to a banking concept of education, we may rise above all of the obstacles in our path. The real issue lies not in the university but the education system as a whole. We are taught that success is only real if it is for our own personal gain. However, we cannot get admitted if we are too self-involved to branch out and become well-rounded; we cannot pay for school if academic achievements alone are not enough to guarantee a scholarship; we cannot succeed in a career if not taught to work well with others and we may not enter our communities as active citizens if the only person we wish to help is ourselves. 



How then do we succeed? How do we not let ourselves get lost in the cracks, swallowed by the beast that is the university industry? If I can learn respect from Rodney and in turn he experiences kindness; if I can learn courage from Sarah and in turn show her understanding; if I, a bisexual Puerto Rican Jewish woman, am open to learning the experiences of a straight white agnostic man, have I not grown in my understanding? Have I not put my ideas under a microscope only to discover they were not so different from the beliefs of the person next to me? As Kelsey Picciano wrote in her blog post, “The reality I now knew was an expanded and fuller understanding of how I, as a single individual, fit into this whole big world” (Picciano, par. 1). If we open our hearts and our minds to the wisdom of others, we become a force so strong that nothing can tear us apart or knock us down. In Ria Shah’s blog post she wrote:

Walking the streets of Mumbai, tightly gripping my mom’s hand, a boy my age with a grin on his face, grateful for the two coins in his palm, looked me in the eye. Instead of seeing him as separate from me, I felt as if I were staring into my own reflection…. Distorted in many ways yet perfectly positioned, he was artistically flawless in delivering a unifying message. I saw myself inside his begging body. I realized at this moment that we human beings are fundamentally forbidden to shield ourselves from events outside our comfort zones. This unknown, unnamed boy, born into the lowest caste and purposefully made to warrant sympathy, rests inside all of us—it’s the voice telling us that we are all one in this meshed-out game, so struggle to be your best and I’ll struggle to be mine (Shah, par. 13).



This experience of oneness is what opened twelve-year-old Ria up to the connectivity of the world. As an adult, she sees that differences are superficial and understanding is universal. Is this not success? If all people on Earth learn that through cooperation things can improve, have we not defeated the divisive education system that aims to put us at constant odds with each other? Success is more than getting good grades; it is more than money, more than a job or a nice house surrounded by a white picket fence. Success transcends the tangible and is, in fact, achieving a reality in which human beings can work together towards the betterment of the world.





Ria’s powerful experience of Advaita (unity) reminded me of a lesson I learned at Temple Emanuel: a Jewish philosophy called תיקון עולם or Tikkun Olam. It roughly translates to “to heal the tear in the world” (Barnahum). It is the idea that our success solely depends on the ability of all people from all belief systems, races, ethnicities, political parties and walks of life to work together until the world is repaired. The reason I have not felt defeated or beaten down by the university industry is because I never came here with the idea that the classes at Hofstra University would make me whole. I came here with the idea that the people I meet, the relationships I form and the knowledge I gain outside of the classroom will lead to “the tools to live a principled, significant and meaningful life and thereby to ultimately and collectively improve society” (Gordon, par. 1). The university-industry may not defeat me if I do not give it the power to be fully in charge of all of my education. Through working together we may become individuals with a more diverse understanding in an environment in which we lift each other up rather than tear each other down:

I am a citizen of the universe. For why do you say that you are an Athenian, instead of merely a native of the little spot on which your bit of body was cast forth at birth? … When a man therefore has learnt to understand the government of the universe and has realized that there is nothing so great or sovereign or all-inclusive as this frame of things… why should he not call himself a citizen of the universe… (Epictetus 1).

 



If my mother is able to learn from her environment and if I am able to learn from my mother and if we are all able to learn from each other, then we have put ourselves in a position where we cannot possibly fail. If we get over the problems plaguing our generation---the tendency to be self-involved, distance ourselves from others and be in constant competition---we may learn from each other and achieve our success together. We are citizens of the world first, new members of our communities next, students at Hofstra and then our own people. This is not to say that we give up on who we are; on the contrary, it is that we use our unique identities to create a bigger picture.



What I am asking for is a revolution, not in the university but in our own thinking. What I am asking is that we keep our minds open to the experiences of others and use their wisdom to gain our own. We teach our communities the value of understanding, love, acceptance and תיקון עולם so that the university cannot defeat us because we have gone beyond it. One can still see the value in their degree, in their specialized education, in their own individual goals; so long as we are aware that as citizens of the universe it is our duty to use them to better society and not just ourselves. “Knowledge comes mostly from experience and from learning about the people in your world rather than learning about the world apart from them” (Parker, par 4). The university industry may seem like a tough one to beat if one thinks they are on their own. Fighting against “the system” may seem appealing until we realize that through joining it and changing it from the inside we succeed. The gift of unity is one the never ends: the gift of love and of learning. These gifts are how we succeed, these gifts are the knowledge we impart, they are the gifts that keep on giving.






Works Cited



Barnahum, Daniel, Rabbi of Temple Emanuel of East Meadow. May 2015. 



Epictetus. “The Discourses and Manual, Together With Fragments of His Writings.”



Freire, Paulo. “Banking Concept of Education”



Gordon, Paul Kirpal. “Essay 3 Prompt”. 



Parker, Morgan. “Gettin’ Queer for Dope: Learning How to Learn About LGBT Identity”. 04 February 2016. https://giantstepspress.blogspot.com/2016/02/gettin-queer-for-dope-learning-how-to.html



Picasso, Pablo. Personal Quote “Essay 3 Prompt” 



Picciano, Kelsey. “Forging a Whitmanic, Post-Traditional, Bisexual Identity” 28 January 2016.




Shah, Ria. “Has The University Stolen the Fire in our Bellies?”. 27 October 2015.

Monday, March 5, 2018

“If You Can’t Drive, Ride Shotgun: A Student Guide to Survival” by Tyrone Behari Jnr





In order to complete driver’s education, students must not only learn the traffic code to pass a written theory exam, but in addition, they have to display practical driving proficiency and exhibit proof of their skills to pass a road test.  In order to prepare for this, in-car driving lessons are taken where the student is either driving, or in the front passenger seat (shotgun) observing the instructor drive.  One place a student is never situated is in a backseat of the car.



Typically, people would say that they are endeavoring to “learn how to drive,” as opposed to phrasing it perhaps more simply as trying to “get a driver’s license.”  Where the education industry is concerned, it would appear that things are quite the contrary—“students educate themselves in pursuit of a degree instead of in the pursuit of learning” (Parker par. 2).  Different to an aspiring driver, a student is likely to say that they are going to “get a degree,” as opposed to “learn how to be a [insert desired profession here].”  Herein, we discover the problem where career training within the education industry is concerned: there is a backseat, passenger culture. 



It has become increasingly common for students to simply recycle, regurgitate and reproduce information that they are given in class onto assignments and exams simply to meet a pass grade and obtain their bachelor’s degree.  The professor drives the metaphorical car (teaching the class), while students stay in the backseat and simply wait to arrive at the end of the journey (course).  There is little to no chance for the student to show gumption; they assume the role of a nodding dog car accessory.  As students, it makes little sense to simply go from A to B.  “You do not play a sonata in order to reach the final chord, and if the meanings of things were simply in ends, composers would write nothing but finales” (Watts).  Good musicians ought to understand the journey of the music; otherwise, they will never truly appreciate or fully comprehend the beauty of the final sound.  Likewise, an ideal student should not simply try to pass exams and make good papers.  They should go through a myriad of other benefitting experiences along the way, such as further reading and group discussion, which help shape submitted work even if not directly referenced.  With every assignment, there is great insight to be grasped along the way.  Students should dread being like receptacles, having a brain filled to capacity yet not possessing genuine understanding (Freire). 



Typically, the professor is put upon a figurative pedestal, where the classroom is their court, and they are the judge and jury.  They adopt the role of the Big Chief, while also being lucky enough to simultaneously hold the position of Dean of Discipline (Gordon).  The paternalism that ran colonialism, runs the classroom (Freire).  Once within such an environment, the easiest option is to submit.  Herein, the student is fully immersed within the “edu-cage-tion machine” (Brookes); trapped, sentenced until the end of the semester.  Correction---the subsequent semesters will only have difference chiefs---the student is sentenced until graduation. 



Where grading is concerned, the bell curve system of which most professors follow, immediately limits students, shackles and all.  Why is the system so intent on having the majority of students tacitly labelled “average,” simply one of the crowd, hovering between a B and C- grade? Why can’t there be more than, say, five A grades in a class?  Surely, such an environment would be indispensable and much more beneficial at large.  Just picture classmates universally working with one another as they know that they can all receive an A if it is deserved.  Collaboration would be encouraged, and that only pays dividends due to the fact that an individual’s horizons are broadened when working with peers.  One’s empathy would be encouraged, which can only be a good thing due to the strength that possessing people skills and moral development holds within education. 



In Roksa and Arum’s “Life After College,” a study found that students who had substantial levels of peer-to-peer interaction while at college adjusted into vocational life with greater ease (Roksa and Arum).  It is said that 80-85% of career success is dependent on social (soft) skills, while only 15-20% is dependent on technical (hard) skills.  Lawrence Kohlberg’s Stages of Moral Development shows that there is a strong relationship between moral development and level of education (Kohlberg).  It would appear that the education industry as a whole currently falls within a pre-conventional morality (namely due to self-interest orientation).  According to Kohlberg, this stage should be outgrown during childhood!  With an empathetic, peer-orientated style of learning, students would rise from a pre-conventional morality, leapfrog a conventional morality, and achieve the most advanced stage of development under a post-conventional morality: universal ethics orientation.  Under this mindset, students would take a different approach to intelligent input from peers.  The competitive, “I don’t understand, so I must be stupid” mentality would be put aside for a self-enlightening echo of “I feel smart, as I had to stretch myself to comprehend” (Shah).



Under the professor-concentrated style of learning, the student is in the backseat.  A peer orientated style of learning brings the student into shotgun.  Feedback learning encourages the student to be an agent of change.  As humans, we should embrace this.  96% of our DNA is shared with chimpanzees; the difference is less than that between mice and rats (“Chimps, Humans 96 Percent the Same, Gene Study Finds”).  One of the principal characteristics that sets us apart as a more intelligent species is our opposable thumbs, the attribute ability of the precision grip.  We were made to be adaptable.



The adaptable nature of humans should be naturally complimented by college.  The word education is derived from mid-16th century Latin and the word educāre: to train or to mold.  By definition of its origin, education should be exercising and developing students’ minds.  A good example of this taking place is in the class I write this very essay for.  Our professor, Paul Kirpal Gordon, emphasized from the very first day that we need to develop ourselves within the KP Trident (as a thinker, reader, and writer).  However, throughout the industry this is not always the case.  “So what is the solution?” I hear you ask.  My answer is work—occupational experience, namely internships and work-study programs.   



Occupational experiences are a gateway to endless opportunities.  Schools should actively encourage and help students to seek out opportunities, or even go as far as making sure that all students acquire work experience within their desired field by the time they graduate.  At the workplace, students get the opportunity to meet people living the life they wish to live (Gordon), as well as having the chance to apply their developed skills to the “real world.”  Similar to the peer-to-peer relationship at college, relationships with extremely valuable dialogue can be developed in the professional world.  Mentorship is the ultimate career training from the front seat (Goodman).  One college that is particularly following my suggested modus operandi is the University of Chicago.  The Jeff Metcalf Internship Program provides a $4,000 grant for a 10 week period, if an employer cannot afford to hire interns at the local minimum wage (“When Internships Don’t Pay, Some Colleges Will”).  Clearly, this school sees the value that I do when it comes to occupational experiences.    


We must be mindful how we go about changes to the education industry.  “Plus ça change, plus c'est la même chose” (Karr).  The more things change, the more they stay the same.  Especially in the current political climate, radical desires will not be attended to.  They will ultimately not affect reality.  As with most matters, we need a progressive approach to help adjust the status quo.  For now, on the individual level, students should be proactive.  If you can’t drive, ride shotgun…just please do not get into the backseat.

Works Cited

Arum, Richard, and Roksa, Josipa. “Life after College: The Challenging Transitions of the Academically Adrift Cohort.” Change Magazine, June 19, 2012

Brookes, Samantha. “Rusted Gears: My Triumph over the American Education Factory.” Taking Giant Steps, June 29, 2016. http://giantstepspress.blogspot.com/2016/06/rusted-gears-my-triumph-over  american.html. Accessed November 11, 2017.

Freire, Paulo. Pedagogy of the Oppressed. 30th Anniversary edition, Bloomsbury Academic, 2000

Goodman, Hannah. “Career Development for Undergraduates: A Genius-Bar Idea”. Taking Giant Steps, January 15, 2017.        http://giantstepspress.blogspot.com/2017/01/career    development-for undergraduates.html. Accessed November 11, 2017.

Gordon, Paul Kirpal. WSC 001 class discussion. Hofstra, October 26, 2017.

Hartocollis, Anemona. “When Internships Don’t Pay, Some Colleges Will”. The New York Times. Nov 2, 2017.

Karr, Jean-Baptiste A. Les Guêpes.  Journal, January 1949.

Kohlberg, Lawrence. Lawrence Kohlberg’s Stages of Moral Development. 2012.

Lovgren, Stefan. “Chimps, Humands 96 Percent the Same, Gene Study Finds”. National   Geographic News. August 31, 2005.

Parker, Morgan. Do Not Pass Graduation, Do Not Collect $200,000 Degree. 2015.

Shah, Ria. “Has the University Stolen the Fire in Our Bellies?” Taking Giant Steps, October 27, 2015. http://giantstepspress.blogspot.com/2015/10/has-university-stolen-fire-in our.html. Accessed November 11, 2017.

Watts, Alan W. The Wisdom of Insecurity: A Message for an Age of Anxiety. Vintage Books,  2011

Friday, December 23, 2016

"Connecting the Dots: Identity as Mystery" by Monica Boretsky






“I saw myself inside his begging body. I realized at this moment that we human beings are fundamentally forbidden to shield ourselves from events outside our comfort zones. This unknown, unnamed boy, born into the lowest caste and purposefully made to warrant sympathy, rests inside all of us… I accepted my identity as a mystery larger than I could ever imagine but enriched through the experience of love and acceptance” (Shah, par. 13).





During her time abroad with her parents, Ria Shah found herself walking the streets of Mumbai, when she witnessed this young boy her own age begging on the street. She understood that personal identification is more than just oneself---it lies within the people whom one shares a connection with, no matter how small.  As I transition from high school into my young adult life, I am beginning to understand this now, too. From reading the words of Shah to famous writers like Walt Whitman and Alan Watts activists like Martin Luther King Jr., my personal narrative is becoming clearer. By learning to shrink the distance between the people in my life and myself, I realize that the connection I share with people is my greatest source for self-identification.  



The high school career I experienced was unlike most. In the context of Plato’s “Allegory of the Cave,” the Educational Center for the Arts (ECA), where I majored in dance, was my escape into the light from the deep cave of the public education system in my town. At Daniel Hand High School, where I took my core classes each morning, my teachers kept me chained and forced me to look at assignments through the specific lens of the rubrics they provided. They lit a fire and cast the shadows for my peers and I to absorb. I witnessed how teachers “filed [us] away through the lack of creativity, transformation, and knowledge in this (at best) misguided system” (Freire 244).  Paulo Freire, education philosopher, warned his readers in “The Banking Concept of Education” that students are not containers to fill but are unique minds to inspire. Each day when I left Daniel Hand to attend ECA, I felt released into a more freeing atmosphere. Nevertheless, my dance teachers in my freshman year told me that I was playing it too safely, but the freedom I had been given with movement assignments took time for me to grow into. Reflecting on my years at ECA, I see how it enabled my transition from cave dwelling to discovering a world where I found comfort in creativity and dared to make my own choices. By introducing me to my closest friends and providing a haven for me to explore my art form and find a voice through movement, ECA shaped me into the artist, student and person I am today. Like Plato’s escapee enlarging his perception of all that he believed to be true and returning to his fellow prisoners to share his experiences, dance has been my outlet to escape those cave conformities. It offered me emotional support and helped me cope with the passing of my grandparents. Most importantly, dance is not a judge, and therefore this discipline has encouraged innovation and risk taking.  If I can offer even a handful of people the joy I experienced while learning at ECA, then opening my own dance studio will have been worthwhile.  



Although Plato helped me to better understand my high school struggles, Walt Whitman brought to the surface of my consciousness emotions I felt when first experiencing racism.  My host brother, Ryan Daniels, was born and raised in Harlem.  When he was thirteen years old, he applied to A Better Chance, a high school program to attend Daniel Hand High School in Madison, Connecticut. In his freshman year at Hand, he met my older brother, Nick, in his geometry class. Their friendship quickly grew and my family decided to host Ryan for the remaining three and a half years he would attend my town’s high school. More than just a friend, Ryan became a part of my family. By living at my house, he opened my eyes to how privileged of an upbringing I had.  He made me appreciate the things I took for granted, like how my family was lucky to know there would be food on the table each night. Ryan also taught me how injustice is everywhere, even in my picturesque suburban town. Witnessing his experiences, I have seen how deep racism is within a community and how detrimental are its effects.




Ryan became acclimated to life in Madison and meshed into the friend group that Nick had been a part of since middle school. When Nick and Ryan became extremely close, many of the boys took notice and began making ultimatums with my brother, saying he could only join if Ryan did not come along. This culminated in a Saturday night party during their junior year when the group forced them to leave. They were led out of the house through the garage and there, spray painted on the wall for them to see, read “nigger.” I was twelve years old at the time and I had never seen my older brother cry, but that night sent Nick into a whirlwind of emotions, as he discovered racism present in the group of friends he thought he knew so well. Ryan tried his best to seem unaffected by it, but we could tell how hurt and betrayed he felt. My whole family felt the pain; I was upset to see how sad it made my brother, and I was enraged at his alleged friends for being so dismissive and discriminatory towards Ryan. The mass of emotions I felt during this time became clearer when I read Section One of “Song of Myself”: “For every atom belonging to me as good belongs to you” (Whitman, para. 1). This appreciation of our interdependence is also representative of the post-conventional stages of Lawrence Kohlberg’s moral development model. What was felt by my family was the understanding of “abstract ideas of equality, dignity and respect” (Kohlberg). Ryan had become a part of my family, so when his dignity was disrespected, so was my family’s.     



Just as Whitman revealed these strong emotions connected with Ryan and social injustice, Alan Watts helped me resolve issues in my religious life. Growing up in a Roman Catholic family, spoon-fed stories of Jesus and God through attending mass and catechism classes for years, I learned that He is the divine being from which all things come, there to provide love and guidance for me, so I must fully accept and believe in His presence and power. My grandmother had been the most prominent source of religious faith in my family. Her faith was more than an aspect of her life; it shone in her lifestyle. Even in casual conversation, if I were to mention to her that I misplaced something, she would remind me to pray to Saint Anthony for guidance. However, I never truly prayed to God on my own, only when in the presence of my family at Mass, nor had I much confidence in the idea of God as an actual entity. This past spring, however, when I lost both of my grandparents within the span of five weeks, I began to pray on my own. This act made much more sense to me after reading, “Inside Information,” the first chapter of The Book: On the Taboo Against Knowing Who You Are. Watts states, “Of course, you must remember that God isn't shaped like a person. People have skins and there is always something outside our skins” (Watts 9). Now I'm finding greater meaning in the idea of God not as the judge of a competition for His approval, but rather as the ground of my being most fully expressed in the act of love. After years of listening to sermons and hymns about the Lord, I feel most connected to the divine via the loving relationship I shared with my grandparents. This feeling mirrors Watts’s closing thought, “that the less I preach, the more likely I am to be heard” (Watts 14). I am finding a deeper sense of faith now and am beginning to see the true simplicity in religion. Personally, its value is not found in long hours of prayer and reading of the scriptures but felt in my daily relationships through loving, serving, remembering, and cherishing.  




In the wake of this year’s presidential election, loving relationships that cherish our differences in mutual support seems more valuable than ever. This year was my first opportunity to vote, and I was confident for a particular outcome. Unfortunately, the candidate I supported did not win, and I struggle to accept the bigotry and ignorance of our president-elect. As an eighteen-year-old college student, I must be aware of how the current politics will shape my future, from the type of workforce I will be entering after graduation to my ability to obtain health care as a young adult. Not only do I disagree with much of what creates Mr. Trump’s political platform, I have issues with his lack of awareness and feelings for people that do not look or act like him. As I grow up, I feel a larger purpose for civic duty, that if my government is not protecting and supporting the rights of all people, it is my responsibility to stand up and do my part. I am already witnessing the fear of my homosexual and Mexican friends, as they are unsure of how their communities will be treated during a Trump presidency. A close friend of mine from ECA, who prefers to be unnamed, came out to his friends and family during his sophomore year.  As he watched the election results on November 8th, he reposted on his Facebook page:


“Hey Trump supporters: There’s something I’d like you to understand about people of color, women, LGBTQ people, Muslims, and every other marginalized group. We’re afraid.  We’re not just upset our candidate isn’t winning…. When over half the country votes for a candidate who wants to strip you of your rights, who incites violence against you, who believes your existence is a threat, it’s fucking scary. Don’t pretend our fear isn’t on you. It is” (Anonymous).  



Millions of Americans, including myself, feel the way my friend does in response to the outcome of this election. However, perhaps this is an opportunity for our country to become more unified, to band together, to stand for the right of justice. As Martin Luther King, Jr. wrote in 1963, “Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny” (King, para. 4).  This statement challenges those who disagree with my friend’s values of acceptance and equality. It inspires me to not live idling by, as injustice occurs to our fellow citizens, who all deserve to live in a country that takes pride in its freedom of speech, religion, press, assembly, and petition.  



By reading the works of such noteworthy writers, I have been able to grasp a clearer sense of my identity. Reflecting on the past, I have a begun to connect the dots of my experiences to gain a further scope of my personal narrative: what I value and cherish, and what I aspire to be in the future. Just as Ria Shah accepted her identity as something larger than herself, I am realizing this for myself through reading such noteworthy philosophers, poets, and activists.     



Works Cited



Anonymous.  Facebook post. 8 Nov. 2015.  Web. 6 Dec. 2016.

Freire, Paulo. Pedagogy of the Oppressed. "The Banking Concept of Education "(1970): 242-55.    Print.

King, Martin Luther, Jr. "Letter from Birmingham Jail." N.p.: n.p., 1963. 2011. Web. 4 Dec. 2016.

"Kohlberg's Stages of Moral Development - Boundless Open Textbook." Boundless. N.p., n.d. Web. 04 Dec. 2016.

Plato’s "Allegory of the Cave" - Alex Gendler. TED-ed, 17 Mar. 2015. Web. 4 Dec. 2016.

Shah, Ria. "Has the University Stolen the Fire in Our Bellies? A Proposal to Activate & Celebrate Student Responsiveness." Taking Giant Steps. N.p., 27 Oct. 2015. Web. 07 Dec. 2016.

Watts, Alan. The Book: On the Taboo Against Knowing Who You Are. (1969): 11-28. Menantol. Web. 04 Dec. 2016.

Whitman, Walt. "Song of Myself (1892 Version)." Poetry Foundation. Poetry Foundation, n.d. Web. 03 Dec. 2016.

Sunday, April 24, 2016

Vanishing Inwards: Exploring Not-Existence by Ria Shah

 

drop-feather-rainbow
 
Typically in the mornings, as the beep of the microwave rings loud and black tea steams from my mug, I ponder over what I call not-existence. One might ask: Why revolve around the lack of existence instead of the current state of being inside it? In response, I strive to convey the satisfaction and gratification that I weave into the background of every situation I encounter, simply through feeling the reality of not-existence, the purposeful dwelling on the lack of being. A self, stripped of all decorations, is what we are left to tangibly poke and prod at. “Not-existence” is not an original concept of mine; it has thrived in the context of an identity that grew powerful from embracing its whole self and promoting others to do so.

When in The Book Alan Watts explains the taboo behind knowing who you are in the form of a book he wishes to hand down to his own children. “What, then, would be The Book which fathers might slip to their sons and mothers to their daughters without ever admitting it openly?” He begins his argument by indulging in awe: “Wonder, and its expression in poetry and the arts, are among the most important things which seem to distinguish men from other animals and intelligent and sensitive people from morons” (1). Yet in society, the arts are disregarded as the “less” successful, the “less” professional and mostly as the “less” meaningful. This is a pure example of the micro-layers we contain in ourselves—the surface being a mirror of what we want people to see while the truth remains hidden in a dark dungeon, never to see daylight—but it plays out on a larger scale called human civilization. We push our brothers, sisters, daughters and sons to suit their interests to a particular, already-created subject, when the real issue is whether or not society even has the capability, or “subjects” as we have labeled them, to withstand the potential every new human possesses. By explaining the importance of wonder, Watts pushes his readers to examine their own sense of wonder, secretly pushing them into a state of not-existence. The introspective nature of peeling back our layers of conformity is in essence what happens in the first few seconds of wondering about one’s true self. Yet Watts does not stop here—explaining the infinite characteristics of a single person’s life is the key to where not-existence truly manifests. Watts states, “This feeling of being lonely and very temporary visitors in the universe is in flat contradiction to everything known about man (and all other living organisms) in the sciences. We do not 'come into' this world; we come out of it, as leaves from a tree” (8).

Upon realizing that not only are we creatures born to wonder and constantly ask “Why?” but that we are also trapped in a single and unified flow of energy, one is compelled to isolate her self. Not-existence starts with cutting out all of the extremities surrounding our deep-most desires, feelings, beliefs and thought-processes—everything we are before we follow society’s rules and, as they say, “be polite.” It then directs the thinker to break the mold even further by contrasting a life without these core principles that we call the “self” among the tangible existence of the current life. This is a task hard to do without stepping outside the “life” and looking down as a bird would over a forest. For example, imagine that one feels one is, at the core, passionate about music but pursuing an education in business to appease the qualms associated with the “Arts.” This being would then go onto realize their true self by focusing on what life would consist of if their principle of “passion for music” was suddenly ripped from existence as a potential pass-time activity—how would you respond? This pattern of contrasting the in-existence of reality with our current state, where we push ourselves into that locked dark dungeon, is what creates an important responsibility, and most importantly, an awareness to follow our inner-most self. Through reading Watts I have found my method of not-existence most clearly explained: creating souls able to walk our planet in their own two shoes, not the ones society tries to force on our souls (pun intended).
 
Though Watts uses a book containing taboo information as a vehicle in which to deliver such thoughts to his reader, not-existence similarly lies at the base of Buddhist monk Matthieu Ricard’s enforcement of the power and necessity of altruism. His concept of altruism is best explained in his TED Talk, “The Habits of Happiness.” He has advocated human’s need to simply be a more altruistic society—before we grow too economically greedy and power corrupts even the most sensibly run governments.When a self practices meditating on the lack of having certain parts of themselves—even as far as material objects go (for example, being a part of a loving family)—that self inevitably plunges into protecting the deepest and most true pieces of their identity. My own self—which not-existence has helped to find yet still lies under piles of conformed statements and beliefs stolen from popular thought—has internalized new concepts that stem directly from the awareness that not-existence provides. Vedic secrets and the ancient South Asian Upanishad's underlying revelation about the duality of the self are a few of the many ancestral teachings I have been curious to look into, furthering my pursuit of not-existence and its effects. My actions can no more be impulsive; thought and “the self” are two variables placed into every calculation of whether or not to act or be still.

As a writer, I am in a constant drought of inspiration. The thirst is excruciatingly painful—not until I come across the right source of wonder am I able to fluidly write. If I do not actively hunt for the emotions and thoughts that constrict the back of my throat and swell my eye beds, then I am usually left staring blankly at an empty word document for hours, if not days. Yet the “not-existence formed self” is the one who comes out to bat when writing occurs for me in this way. If I am impulsively writing—that is, when my intentions lay somewhere other than exfoliating the raw nature of my beliefs, aspirations, thoughts and desires—then it no longer becomes my own writing but instead one tarnished by society’s residue.
 
It is not until we feel what existence would be like without our self, or even parts of our self, that we can truly understand the gift we are as human souls. Not-existence is no feat or secret ingredient to help one achieve massive wealth. It is rather a stumbled-upon term for characterizing the way in which my own identity cleanses itself. As the Bhagavad Gita puts it, "All things are unmanifested in their beginning, manifested in their medium stage and unmanifested in their end. What is there in this to grieve over?" Reverberations of this idea are already shaking the world; no one recipe exists to rip off that part of you that’s not actually you… but I sure do hope we can find it sooner than later.












Works Cited
 
Watts, Alan. “Chapter 1: Inside Information.” The Book on the Taboo of Knowing Who You Are. 1-2. Print.