Indifference
In one of
stories of A Thousand and One Nights "The Fisherman and the Genius",
(vide the Fisherman and Its Soul of
Oscar Wilde), it is shown off, under the story form of fairies, the confrontation
between an ordinary person with a giant of the spiritual world but moored person to the plan of the Land. An unfortunate
fisherman after three times launching the net to the
water only collects debris but deciding himself for one fourth attempt collects
a copper jar with its assets cover. When he opened it emerged of the interior
an enormous cloud from which a genius have materialized that immediately
threatened it of death. In the inner of an enormous scare, the fisherman with
much acumen not to show the fear in few instants acquires a calm that only the
indifference state can confers; conceding him to exteriorise itself in a
mordacious style, staged for the instinct conferred for the soul state that we
approach. The fisherman provokes the genius questioning its power: it was hard
to believe that a being so high would be able to come out of such small jar,
and even more to remain in it.
The genius, in its pride, returns to the interior of the jar to
demonstrate it while the fisherman quickly places the cover into the jar and
returns it to the sea.
In other cultures a maleficent being changes himself into an enormous
and fierce monster that threat to devour the hero, which, armed with his
indifference that confers to him the calm, peacefully faces the monster saying
that with such power, must be easy to such spirit to changed itself into a
small animal: a rat or a bird. The vanity of the spirit intensifies and reaches
a point that the monster changes itself into a still smaller animal that the hero
easy and quickly destroys.
The document of Bruno Bettelheim The Uses
of the Enchantment,
corroborates totally with the state of Indifference, without which the patient
would never be cured of its negative emotional state.
The patient reading the fairy tale
proposed by the Hindu traditional doctor would see himself confronted by the
tale. In fact, this proposal is not to represent the world as it is - or assumed by a
social norm because the story is completely out of the conceptual standards of
the established norm; because it exceeds the ordinary day-in day-out having not
the world material context in it, the patient only goes deeper inside the
wonderful contemplation of an illusion where he can identifies himself with one
or more character... for the time being we still do not possess an integrated
patient inside of the tale but already in the way of get into it.
Also, our Hindu patient does not
presents yet in himself the state of indifference that we want to affirm... we
could define this stage has an apathetic one but also, has an outburst inside
state and both can have the same exteriorisation and such only occurred in him
if the story instantaneously influenced him to the point of a panic staged...
at this point the tale could induced him in a more and more raised
aggressiveness degree: this expressed negative states can be observed in
Psychodramas made it in group.
The Hindu traditional doctor
chooses the degree of reality in the story to study the disturbance on the
patient. The deeper disturbance implies a totally out-of-reality story. He has
to alienate the patient temporarily out of the social and environment reality
so that he can really be able only to penetrate more and more in the tale, to
give him time to, in his imaginary, identifies himself in it and, finally
integrated in the story may be able to see himself face to face inner the tale
elements - the other personages -, that are nothing else then the material of
his disturbances.
Because at this stories the hero always has a strategically way to leave
all the difficulties, the patient
enters - and proceeds to enter and penetrating as the systematic re-reading
of the story happens-, in the deep indifference and this allows him to
contemplate the solution of his problem.
The so called integration of a being in life and in society, such as in
isolation, always comes from the character that each one is able to adopt -
Construction of the Character (a document of Stanislawski).
Now, the basic one is to know if this being has adopted the most ideal
character for what he needs to face and for this, depends from all the familiar
background, the conjuncture and the social scope where he has been created.
«J'ajouterai «le dire ne console pas de ce qui reste à dire...»
I will add (a statement does not comfort
what remains to be said...)
(Maurice Blanchot)
Ah! To be Indifferent!
Is from the higher power of his indifference
That the leader of the leaders leads the world.
To be an alien essentially to himself!
Is from the higher sense of this alienation
That the masters of the holiness are leading the
world.
Being forgotten of the self-existence!
Is from the higher of the oblivion thought
That the gods of the gods are leading the world.
(I did not listened what you told...
only
the music I heard, and even that I did not listen...
Was you playing and talking at the same time?
Yes, I presume that you was playing and talking at the same time...
But, with whom?
With someone in which everything has finished in the world’s
asleep...)
Álvaro
de Campos (12-1-1935)
Livro de Versos.
Fernando Pessoa
In the inner concept of indifference, according to the same Portuguese author in his Aesthetic of the Indifference: «Facing each thing the dreamer must feel the clear indifference that it, like a thing, causes in him.
Knowing, with an immediate
instinct, to be absorbed of each object or event what he can have of dreamily,
leaving dead on the Outside World everything he has of real – this is what the
wise man must look to realize in himself.
(Disturbance Book by Bernardo Soares, vol. II. Fernando Pessoa)
The act (or practice) of the
indifference doesn’t consist in the alienation of things, leaving a being
abandoned to inactivity. Consists in a plug-out of certain
mental activity aspects with the strategic end of facing with serenity facing
the situation. Excluding everything in a thought’s-feelings level
may contribute to a wrong step and above all, to a disaster.
The self-defence martial arts
stand on this principle, in which is sine qua non for the being who
practises them; either the fighter win or looses, his peace of mind must be
maintained until the end of his life, that is, through the challenge hasn’t
been anxiety or fear of the confrontation, taking the same indifference the
movements have turned free for the lapse of feeling, allowing at the end the
total triviality of the victory or loses feelings, standing the non-forgettable
lessons that the fight gave to him.
«To abandon doesn’t mean to forget, but making
everything present, with no strings or attaches.
It’s an act of freedom. Soften the strings and the world that surround us stops of being deformed by our obsessions, by our ghosts.
It turns again free.»
In Life Principles – Dugpa
Rimpoché
There is a tendency so filled of
ignorance as of opportunism, classifying something of lie, condemning hardly
the liar accused. It stands stupidly the existence of the piety lie
which, being so improper with the shapes of the piety liar, that is not more
than a common villain showing a gestualities and
affirmations background filled of altruistic reasons that shows nothing more
than a naturally bastard.
That lying is a fact,
we have no doubt; that the piety lie is a treachery at the level of
non-existence, we have knowledge; but, what about the strategy? Where can it be
in this picture? Yes, it is here where strategy has its place!
To touch this subject implies «To speak
dangerously and dangerously keeping the silence, at the same time» and
saying that «In the cross of the Religion not even the taste has a good use
because there is no indifference to taste it…» - like in other FozIber texts, looking loosed but through our pages they
show development because that is the task – is because we know the vital
importance of the indifference practice, that implicates and is an implied of
the sagacious, of strategy, of mankind, of the non-vengeance, of the knowing
how to live on the glamour being with no strings attached; a model of living
that no longer «to the being» belongs «the fear crumbs, with
all that stupid subjection».
The strategy is built in the act
of lying as in the act of indifference because
«The courage asks for an immediate answer
and does
not have a place for reflection,
for hesitation.
Before it would be
time to reflect.
The time has came in which is necessary to act
and to abandon yourself
With all confidence.
Ibid. Dugpa Rimpoché
A strategic act has the premise of inducting the other in the deceit. The stratagem needs the enough indifference that the other never suspects of what is being prepared. If both are filled in that indifference, who ever wins or loses maintain the ethics, taking big lessons like we said before concerning the martial arts.
«So if, with indifference, you
make bread, your bread will be bitter and it will kill only half of the man’s
hunger. And if against your will, you smash your grapes…» Khalil Gibran is speaking under
the negativity of the human being facing the sweating life’s labour but above
all – more than the Khalil Gibran
itself – we can see an erroneous free Portuguese translation. In the spirit of
classical Portuguese text cannot be repeated the same word in the same line or
near each other. In this case, indifference is there substituting against
your will.
Of course that the act of
indifference, the act of strategy, like the majority – even the totality - of
the acts have their dark side… the strongly negative, the real and unique
negative. The stage of our acts is this Earth where the good and the bad lives
together, as the positive and the negative… but because we are not Cartesian we
have also the Neutral in mind and it is in this basis that Indifference has its
place.
«If with your
indifference you would be able to face someone who want to steal your cloak,
give to him your tunic also; if someone give you a slap in your right cheek
give him your left cheek. If someone forces you to walk a mille, walk another
mille with him. Beware that he wants to walk the second mille too because, if
not, you take another slap, he steals all your beings and than you’ll be left
in a street waiting that shows up a Good Samaritan.
In Yhonathan’s Diary, Easter of 2000
«It is not only in the
actions that the conscience turns
gradually
from the
novelty to common
and from
words to indifference»
Machado de
Assis, Quincas Borba,
chapter 163
