Teoton toiminta

Tässä pikku kirjoituksessa koetan suppean ymmärrykseni puitteissa hieman tarkastella tahtotoimintaan liittyviä asioita käyttäen hyväkseni sekä Swami PrabhupŒdan käännöstä ja selityksiä Bhagavad Gîtâ – teokseen (1983 Suomen kielinen ja  että aivotutkija Libet’n artikkelia. 

Vapaan tahdon –ongelma on ollut pohdinna alla monissa kirjallisissa, ja varmaan myös esikirjallisissa, kulttuureissa ympäri maailman, mutta se on pysynyt aina abstraktion tasolla. Aivotutkija Libet’n (1985, Unconscious cerebral initiative and the role of conscious will in the voluntary action. Behavioral and brain sciences, 6. p. 529-566.) tutkimus on merkittävä siinä mielessä, että se avasi ongelman tutkimuksen myös nykyisenkaltaisen empiirisen tieteen tasolle. Tutkimuksissaan hän suoritti kokeita, joissa ihmisten aivoissa tapahtuvaa aktiviteettia mitattiin heidän tehdessään valintoja ja päätöksiä. Tästä Libet’n tutkimuksesta voi olla montaa mieltä ja sitä voi kritisoida monista muun muassa sekä filosofisista että tutkimusmenetelmällisistä näkökulmista, kuten on tehtykin. 

Joka tapauksessa Libet esittää empiiristä eli kokemusperäiseen tieteelliseen tutkimukseen nojaavaa todistusaineistoa, joka näyttäisi osoittavan valintojemme ja päätöstemme tapahtuvan tiedostamattamme ennen kuin tietoisesti teemme tuon päätöksen tai valinnan. Hänen mukaansa siis valinnan tietoinen havainnointi ei edellä valinnan tekemistä, vaan päinvastoin; kun tiedostamme tehneemme valinnan, se on jo tapahtunut. Tai enintään tietoisuutemme valinnasta on samanaikainen valinnan kanssa. Edellisistä johtuen Libet määrittelee tietoisen tahdonvoiman illuusioksi. 

Joogan harrastajalle kiinnostavaa on se, että Bhagavad Gîtâsta näyttäisi löytyvän vahvistusta Libet’n esittämälle vapaan tahdon illuusio –ajatukselle. Mikä mielekkyys on vaikkapa karma-joogan tekemisessä, jos tahtomuksemme ja tekomme ovat kaikki jo ennalta määrätyt? 


niñkäma-karma-yoga (detached work)

Bhaktat eivät tee mitään, vaikka näyttävät tekevänkin. Tämä siksi, että heidän tekonsa ovat akarma, niistä ei seuraa positiivista eikä negatiivista karmaa; kaikki teot on pyhitetty Jumalalle. 


When “surrendering all your works unto Me” (mayi sarväëi karmäëi) is added to the other above-mentioned requirements, Arjuna’s niñkäma-karma, fighting in goodness, becomes bhakti-yoga, detached work done in devotion for Kåñëa’s pleasure.


HENKI-SIELU EI TODELLISUUDESSA TEE TEKOJA, GUNAT TEKEVÄT

3.27
The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.

PURPORT
Two persons, one in Kåñëa consciousness and the other in material consciousness, working on the same level, may appear to be working on the same platform, but there is a wide gulf of difference in their respective positions. The person in material consciousness is convinced by false ego that he is the doer of everything. He does not know that the mechanism of the body is produced by material nature, which works under the supervision of the Supreme Lord. The materialistic person has no knowledge that ultimately he is under the control of Kåñëa. The person in false ego takes all credit for doing everything independently, and that is the symptom of his nescience. He does not know that this gross and subtle body is the creation of material nature, under the order of the Supreme Personality of Godhead, and as such his bodily and mental activities should be engaged in the service of Kåñëa, in Kåñëa consciousness. The ignorant man forgets that the Supreme Personality of Godhead is known as Håñékeça, or the master of the senses of the material body, for due to his long misuse of the senses in sense gratification, he is factually bewildered by the false ego, which makes him forget his eternal relationship with Kåñëa.


5.8-9
A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, or opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.

A person in Kåñëa consciousness is pure in his existence, and consequently he has nothing to do with any work which depends upon five immediate and remote causes: the doer, the work, the situation, the endeavor and fortune. This is because he is engaged in the loving transcendental service of Kåñëa. Although he appears to be acting with his body and senses, he is always conscious of his actual position, which is spiritual engagement. In material consciousness, the senses are engaged in sense gratification, but in Kåñëa consciousness the senses are engaged in the satisfaction of Kåñëa's senses. Therefore, the Kåñëa conscious person is always free, even though he appears to be engaged in affairs of the senses. Activities such as seeing and hearing are actions of the senses meant for receiving knowledge, whereas moving, speaking, evacuating, etc., are actions of the senses meant for work. A Kåñëa conscious person is never affected by the actions of the senses. He cannot perform any act except in the service of the Lord because he knows that he is the eternal servitor of the Lord.

5.11
The yogés, abandoning attachment, act with body, mind, intelligence and even with the senses, only for the purpose of purification.

Purport: “ […]He has no false ego, for he does not believe that he is this material body, or that he possesses the body. He knows that he is not this body and that this body does not belong to him. He himself belongs to Kåñëa, and the body too belongs to Kåñëa. When he applies everything produced of the body, mind, intelligence, words, life, wealth, etc.—whatever he may have within his possession—to Kåñëa's service, he is at once dovetailed with Kåñëa. He is one with Kåñëa and is devoid of the false ego that leads one to believe that he is the body, etc.” 

5.12 SEURAUS ON RAUHA
The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.

“The difference between a person in Kåñëa consciousness and a person in bodily consciousness is that the former is attached to Kåñëa whereas the latter is attached to the results of his activities. The person who is attached to Kåñëa and works for Him only is certainly a liberated person, and he has no anxiety over the results of his work. […].But one who is entangled in profit calculation for sense gratification cannot have that peace. This is the secret of Kåñëa consciousness-realization that there is no existence besides Kåñëa is the platform of peace and fearlessness.” 




HENKI-SIELU KUITENKIN TEKEE TEKOJA???
18.14
The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul—these are the five factors of action.


The word adhiñöhänam refers to the body. The soul within the body is acting to bring about the results of activity and is therefore known as kartä, "the doer." That the soul is the knower and the doer is stated in the çruti. Eña hi drañöä srañöä (Praçna Upaniñad 4.9). It is also confirmed in the Vedänta-sütra by the verses jïo 'ta eva (2.3.18) and kartä çästrärthavattvät (2.3.33). The instruments of action are the senses, and by the senses the soul acts in various ways. For each and every action there is a different endeavor. But all one's activities depend on the will of the Supersoul, who is seated within the heart as a friend. The Supreme Lord is the supercause. Under these circumstances, he who is acting in Kåñëa consciousness under the direction of the Supersoul situated within the heart is naturally not bound by any activity. Those in complete Kåñëa consciousness are not ultimately responsible for their actions. Everything is dependent on the supreme will, the Supersoul, the Supreme Personality of Godhead.

18.18
Kuitenkin mm. säkeissä 18.14 ja 18.18 Swami PrabhupŒda puhuu siitä, kuinka ennen toimintaa tapahtuu psykologisia tahtomisen, tuntemisen ja ajattelemisen prosesseja. 

5.13 IDENTITEETIN UUDELLEENASEMOINTI (vrt. ACIM ja Urantia (Ajatuksensuuntaajaan fuusioituminen)
When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.

“The activities of the body, or the figurative city of body, are conducted automatically by its particular modes of nature. The soul, although subjecting himself to the conditions of the body, can be beyond those conditions, if he so desires. […].The living entity in his conditioned stage identifies himself with the body, but when he identifies himself with the Lord within himself, he becomes just as free as the Lord, even while in the body." (Çvetäçvatara Upaniñad 3.18)”

5.14
The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.

“[…]As long as he is in the city of body, he appears to be the master of it, but actually he is neither its proprietor nor controller of its actions and reactions. He is simply in the midst of the material ocean, struggling for existence. The waves of the ocean are tossing him, and he has no control over them.”


Vastuu j´van toiminnan ohjauksesta, teoista ja vastuusta on herättänyt keskustelua. Muun muassa VedŒnta-sètrassa (2.3.31-39) voi tulkita sanottavan, että j´van on oltava tekojen tekijä, sillä muutoin kirjoitusten määräyksillä ja/tai opastuksella ei ole mitään päämäärää. Samaa argumenttia Swami Prabhupadan mukaan (SB 10.87.25, Selitysosa) käyttää Baladeva VidyŒbhè·aöa Govinda-bhŒ·yassaan (selitysteos VedŒnta-sètraan). ”[…] scriptural injunctions engage the living entity in performing prescribed actions by convincing him that he can act to bring about certain enjoyable results.”-> magiaa

Kenties tässä voisi ajatella olevan kyseessä kaksi eri ymmärryksen tasoa? On mielekästä uskoa voivansa vaikuttaa asioihin ja omata kausaalista voimaa, jotta elämäntilanteet arkielämässä näyttäytyvät mielekkäinä ja yhteiskunnalliset toiminnat pysyvät kasassa. Samaan aikaan lienee kuitenkin mahdollista omata ymmärrys, että kaikki on tavallaan jo valmista, ja tietoinen huomiokyky, tiedostava läsnäolo vain tavallaan todistaa tuota kaikkea havaintomaailman tapahtumista ja tahtomista. Josko kaikki ilmiömaailmassa havaitsemani onkin vain suurta leikkiä, teatteria, jossa minulla on tiettyjä rooleja esitettävänäni? Useimmiten samaistun näihin rooleihin; erityisesti identifioituessani sosiohistorialliseen persoonaan, mielensisältöihin, tunne-elämyksiin ja ruumiiseen rakentuvaan henkilökuvaan. 

Entä jos tahtoa voikin käyttää lopulta vain kahteen asiaan? Ensinnäkin niin sanotun oman tahdon tekemiseen, jolloin tuntuu täysin todelliselta omata kausaalista voimaa eli siis saada aikaan vaikutuksia havaintomaailmassa ja kyetä pohtimaan sekä valitsemaan erilaisten vaihtoehtojen välillä. Tahto muuttaa ja hallita havaintomaailmassa nähtyjä asioita on keskeinen piirre tällaisessa tahdon käyttämisen tavassa. Toinen tahtomisen mahdollisuus voikin sitten olla sellainen, jossa tahdon luovuttaa tahtoni aivan täysin Jumalan haltuun asenteella ”Tahdon vain palvella Sinua; tapahtukoon Sinun tahtosi, ei minun”. Näin menetellen Jumala voi antaa pieniä oivalluksia koskien tätä tahto-asiaa, ja teoton toiminta saattaa alkaakin näyttää yhä enemmän ja enemmän eräältä perustavanlaatuiselta olemisen tasolta. 

Teoton toiminta kytkeytyy ajattomuuden ja nonlineaarisen olevaisuuden kokemiseen, jossa B ei välttämättä seuraa A ja A sekä ei-A voivat jollain käsittämättömällä tavalla olla samanaikaisesti olevia. ”Oma tahto” ja valinnan vapaus puolestaan edellyttävät aina sekä lineaarista kausaliteettia (jos teen näin, seuraa tuo) että mielessä tehtyä nyt-hetken venyttämistä pohdintoja mahdollistaviksi ajanjaksoiksi, jolloin on tapahtunut tietyllä olemisen tasolla jonkinasteinen irtaantuminen läsnäolevuudesta nyt-hetkessä. Voihan ajatella nyt-hetkessä olemisen olevan jatkuvaa läsnäolemisen virtaavuutta, jossa ei ole tilaa mielessä rakennetulle venytetylle aikakäsitykselle, ja jossa ollaan ikään kuin jatkuvassa vastaanottamisen tilassa. Tällöin sisäinen tila on jatkuvasti uudistuvaa virtaavuutta, johon sisällöt ”vuodatetaan”. Näin Korkein Kosmos ajattelee ajatuksiaan ja tuntee tunteitaan hahmoissamme sen mukaan, kuinka syvästi olemme tahtoneet antautua Hänelle. 



18.19-40 
18.19
According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.

SATTVA ON VIELÄ AINEESEEN SITOVA
18.23
That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.

18.26
One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.

18.30
O son of Påthä, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.

18.40
There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from these three modes born of material nature.

18.46
By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.


14.5
Material nature consists of three modes—goodness, passion and ignorance. When the eternal living entity comes in contact with nature, O mighty-armed Arjuna, he becomes conditioned by these modes.

14.6
O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode become conditioned by a sense of happiness and knowledge.

14.9
O son of Bharata, the mode of goodness conditions one to happiness; passion conditions one to fruitive action; and ignorance, covering one's knowledge, binds one to madness.

14.10
Sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy.

14.16
The result of pious action is pure and is said to be in the mode of goodness. But action done in the mode of passion results in misery, and action performed in the mode of ignorance results in foolishness.

14.17
From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance develop foolishness, madness and illusion.

14.19 !!!
When one properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature.

Purport: “…] Actually, the living entity is not the performer of different activities. He is forced to act because he is situated in a particular type of body, conducted by some particular mode of material nature. […] one who has surrendered to Kåñëa is relieved from the activities of material nature.”

7.12
Know that all states of being—be they of goodness, passion or ignorance—are manifested by My energy. I am, in one sense, everything, but I am independent. I am not under the modes of material nature, for they, on the contrary, are within Me.

Purport: “All material activities in the world are being conducted under the three modes of material nature. Although these material modes of nature are emanations from the Supreme Lord, Kåñëa, He is not subject to them.”

17.13
Deluded by the three modes [goodness, passion and ignorance], the whole world does not know Me, who am above the modes and inexhaustible.

Purport: “Every living entity under the influence of material nature has a particular type of body and a particular type of psychological and biological activities accordingly. […] the Supreme Personality of Godhead […] is behind all these modes.” There are many different kinds of living entities—human beings, demigods, animals, etc.—and each and every one of them is under the influence of material nature, and all of them have forgotten the transcendent Personality of Godhead. Those who are in the modes of passion and ignorance, and even those who are in the mode of goodness, cannot go beyond the impersonal Brahman conception of the Absolute Truth. They are bewildered before the Supreme Lord in His personal feature, which possesses all beauty, opulence, knowledge, strength, fame and renunciation. When even those who are in goodness cannot understand, what hope is there for those in passion and ignorance?

7.14
This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.

Purport: “ […]release from the clutches of material nature is very difficult, even though that material nature is an inferior energy, because material energy is ultimately conducted by the supreme will, which the living entity cannot overcome. […].Being conducted by divine will, material nature, although inferior, acts so wonderfully in the construction and destruction of the cosmic manifestation.”

7.26
O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities; but Me no one knows.

Perimmältään siis Jumala on kaiken takana. Hän ohjaa suoraan ja epäsuorasti kaikkea. Hän on kaikkitietävä ja kaikkivoipa. Hän tietää tulevat tapahtumat.