“The greatest threat to our planet is the belief that someone else will save it” (Robert Swan)
Felix qui potuit rerum cognoscere causas
Quique metus omnes, et inexorable fatum,
Subjecti pedibus, strepitumque Archerontis avari
— by Virgil
“……….happy the man who has learned the causes of things, and has put under his feet all fears, and inexorable fate, and the noisy strife of the hell of greed.”
Throughout the annals of human history, one enigmatic question has persistently confounded our collective intellect: does our future unfold with the same unyielding certainty as our past? Spinoza’s deterministic perspective on fate, which suggests a predetermined path, stands in stark contrast to Bertrand Russell’s sardonic notion of a celestial “big brother” capable of intervening to rescue us from our perpetual state of suffering. While the inquiry itself remains an intricate puzzle, there’s an undeniable truth that humanity is inevitably bound to endure hardship once the metaphorical “muddy vesture of decay” engulfs our souls. As we long for the symphonic dance of the celestial “orbs,” we cannot escape the heart-rending “echoes of cries of pain” that reverberate within Russell’s profound cynicism.
Consider the multitude of actions undertaken by individuals when Mohandas Gandhi took up his historic campaign in Champaran or when Subhas Chandra Bose embarked on a daring submarine expedition, seeking aid from an unlikely source, the Nazis. A common thread of shared humanity connects us all, to varying degrees. To safeguard our world as a hospitable haven for all life forms, we must remain vigilant, attuned to the myriad manifestations of our collective wake-up calls, often disguised in the cloak of various revelations and unexpected events. The pressing question remains: who will rise to take the mantle of responsibility? Countless individuals, much like the eternal wait of Vladimir and Estragon in Samuel Beckett’s iconic play “Waiting for Godot,” anticipate a savior, and yet, Pozzos, representative of oppressive forces, may be confused for this elusive savior.
Humanity often seeks refuge in the comforting embrace of fatalism, encapsulated in the mantra, “What will be, will be.” Though the prospect of rescue from our dire predicament may seem elusive, humanity clings steadfastly to the unwavering faith that a messiah or savior remains deeply perturbed by our bleak condition, unwilling to find solace in their own peace, and ever ready to make the ultimate sacrifice in pursuit of the greater good, akin to shepherds protecting their innocent flock. The ancient Sanskrit phrase, “Sambhamami yuge yuge,” carries profound implications for our understanding. The belief that divine incarnations, be they Buddha, Mahavira, Jesus, or in our modern era, figures such as Marx or Trotsky, will shield us from the gamut of calamities, whether of our own making or cosmic in origin, is a fundamental flaw in our thinking.
In addition to the myriad comforts and blessings that modern times have bestowed upon us, it is undeniable that insecurities and a prevailing sense of self-centeredness have become pervasive byproducts of this era. This self-centered outlook, as articulated by Jawaharlal Nehru, often confines our thoughts within narrow grooves, rendering us small-minded and parochial in our perspectives. This pettiness erodes our courage to be part of a world envisioned by Rabindranath Tagore, one “where the mind is without fear and the head is held high.”
The concept put forth by philosophers like Friedrich Nietzsche, advocating the pursuit of a superhuman ideal rather than the betterment of humanity itself, has played a role in perpetuating hollow ideals that we are inclined to embrace. While there may indeed be individuals with exceptional intellect and extraordinary foresight, the inherent danger lies in the belief that these quasi-divine beings will absolve us of all suffering, a notion that, in reality, threatens to lead us toward our own undoing.
Consider the belief that figures like Ravishankarji can elevate us to sublime heights of spiritual bliss, or that a specific political party holds the promise of ushering in “Achhe Din,” a time of minimal effort and maximal gain. Similarly, there is a prevailing notion that organizations like the WHO bear the responsibility of developing vaccines for diseases such as Dengue, while we remain complacent, allowing our neighborhoods to accumulate refuse, enabling the tyranny of mosquito-borne illnesses to persist unchecked. This shameful dependence on external entities often does more harm than good, yet we persist in our folly and indolence, reluctant to take independent action and confront our challenges head-on.
In many ways, we find ourselves ensconced within the metaphorical “Seven Sleeper’s Den,” deeply asleep to the urgency of our predicament, yearning to awaken to a pastoral scene devoid of the dance of death. These shells that encase us are not merely physical, as seen in the urban sprawl of apartment complexes; they also manifest in the abstract realm, subtly permeating even the most mundane aspects of our daily lives, provided we possess the discerning eye to perceive them.
The conflict at the heart of our struggle lies in the duality between reliance and self-reliance. Self-reliance serves as a pillar strengthening our confidence, while reliance has the tendency to dampen it. To gain a comprehensive understanding of our existence, let us adopt a holistic perspective. Within this vantage point, we can uncover profound moral lessons in the philosophy that places individuality above the collective. Friedrich Nietzsche’s proclamation, “All that exists is a vast ant-hill of individuals,” underscores the significance of the singular human spirit in our society. The hope for progress lies not in the expectation of sudden divine intervention, for gods and goddesses have long departed from their earthly abodes. Mortals now tread upon the very celestial grounds where deities once resided, as seen in places like Kailash, where even Lord Shiva has left no trace of his heavenly presence. In this evolving landscape, it is up to the collective spirit of individuals to guide us forward.
In the footsteps of Aeneas, if we endeavor to delve into the underlying causes of events, even within the limited sphere of our daily existence, we can uncover a metaphorical “shady city of palm trees,” where our potential for happiness knows no bounds. Robert Swan’s observation holds true as a keen insight into the mindset of the modern individual. The adage that “what is everybody’s business is nobody’s” underscores the perils of collective inaction and complacency.
The fallacious belief that we will be rescued from the depths of our sorrows by a singular Godot may offer momentary solace, but we are all too aware of the poignant fate that befalls Vladimir and Estragon in Samuel Beckett’s “Waiting for Godot.” In their eternal wait, Godot never arrives, yet they persist in nurturing the illusion that he will come to their rescue. The unending suffering they endure is often attributed to their enigmatic nemesis. However, if we ponder their predicament, we must ask why they willingly subject themselves to such inscrutable pain. Ultimately, their suffering may be seen as a consequence of their own actions, akin to a self-imposed purgatory, where they grapple with the torment of their choices.
Our world is undeniably fraught with a multitude of pressing problems, and terrorism stands out as a significant threat to humanity as a whole. It is imperative that we relegate notions of crusades and the Second Coming to the annals of history, discarding them as obsolete and unhelpful. The onus is on humankind to take autonomous action.
Embracing the reality that our existence resembles a vast ant-hill is an inescapable truth. Instead of clinging to the notion that someone external will come to our rescue and improve our circumstances, we must proactively respond to the needs of our ever-evolving situations. While we may not transform our ant-hill into the grandeur of Mount Helicon, we can certainly make it a humble and habitable place for the “tiny lumps of impure carbon and water” that inhabit it, individuals who navigate this world for a brief span of years before returning to the very elements from which they are composed. In recognizing the finite nature of our existence, we gain the impetus to shape our own destiny and better the world within our reach.
