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Nanavira Thera

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01Undated

Listening to Beethoven also is sensuality, but when you have said 'sex' you have said all. A man who can give up sex can give up Beethoven.

Nanavira Thera / quote

02Undated

The relationship between these four attitudes—objectivity, immediacy, subjectivity, and reflexion—is worth consideration. At first sight it might seem that there is no difference between immediacy and subjectivity, or between objectivity and reflexion. Subjectivity and objectivity, certainly, are opposed; and so are immediacy and reflexion. But immediacy (which is naive acceptance of whatever is presented) is compatible with objectivity, as we see from Thomas Huxley's advice to the scientist: 'Sit down before fact as a little child'—; and reflexion is compatible with subjectivity (for subjectivity is 'being oneself', and reflexion, being 'self awareness', is within subjectivity). In emotional excitement objectivity and reflexion alike tend to vanish, and subjectivity then approximates to immediacy. It is this that gives subjectivity its bad name; for few people know of any subjectivity beyond emotional immediacy. Their escape from emotion is towards objectivity, in the form of distractions, rather than towards reflexion, which is the more difficult way of self control. Goethe once described the advice 'Know Thyself' (inscribed in the temple of Apollo at Delphi) as 'a singular requisition with which no man complies, or indeed ever will comply: man is by all his senses and efforts directed to externals—to the world about him'.

Nanavira Thera / quote

03Undated

But perhaps the most celebrated of these auto-incendiaries is Kalanos. You will remember, no doubt, that Kalanos (the Greek version of the Sanskrit Kalyāna) was an Indian ascetic—though not a Buddhist—who accompanied Alexander's army on its withdrawal from India. At a certain moment he announced that his time had come to die, and arranged for a funeral pyre to be constructed. He mounted the pyre, had it set alight, and, sitting cross-legged, remained motionless until his body was consumed by the flames. What an occasion! With the entire Greek army, and probably Alexander the Great himself, watching him; with each one of those hardened and undefeated veterans, themselves no stranger to pain and mutilations, wondering if he himself would be capable of such cold-blooded endurance: with the eyes of posterity upon him (his peculiar fame has come down for more than twenty centuries); and with the honour of Indian asceticism at stake (and Indian asceticism is India);—how could he fail? For a moment one could almost wish to have been Kalanos. And yet, from the point of view of Dhamma, all this is foolishness—a childish escapade.

Nanavira Thera / quote

04Undated

It is customary, in England at least, for Coroners' courts to give the verdict 'Suicide while the balance of his mind was disturbed'. This insult automatically puts the victim in the wrong and reassures Society that all is for the best in the best of all possible worlds. Have you ever noticed that Socialist governments have a particular horror of the individual's suicide? It is a direct criticism of their basic tenets.

Nanavira Thera / quote

05Undated

Talking of suicide, it is perhaps noteworthy that both of Dostoievsky's characters kill themselves: Stavrogin out of indifference and self disgust; Kirilov, after years of planning the gesture, in order to demonstrate to mankind that there is no God and that men are free to do as they please. My suicide will be less didactic.

Nanavira Thera / quote

06Undated

If you can find no way of getting the Notes duplicated, why not try the Ministry of Cultural Affairs, who might be sympathetic (provided they do not actually read them)? I must, however, confess to a rooted dislike—perhaps you share it?—of seeking the help of Official (particularly Government) Bodies. Whenever anyone addresses me in his official capacity, I am at once filled with a desire to attack the Official Body he represents. I have every sympathy with the Irishman who, on being fined five shillings for Contempt of Court, asked the Magistrate to make it ten shillings; 'Five shillings' he explained 'do not adequately express the Contempt I have for this Court'. I am quite unable to identify myself with any organized body or cause (even if it is a body of opposition or a lost cause). I am a born blackleg. I thoroughly approve of E. M. Forster's declaration, 'If I had to choose between betraying my country and betraying my friend, I hope I should have the guts to betray my country'. For me, there is no doubt that the very small word in the centre of the blank canvas at the end of 'The Artist at Work' is solitaire, not solidaire.

Nanavira Thera / quote

07Undated

Kafka is an ethical, not an aesthetic, writer. There is no conclusion to his books. The Castle was actually unfinished, but what ending could there be to it? And there is some doubt about the proper order of the chapters in The Trial—it does not really seem to matter very much in which order you read them, since the book as a whole does not get you anywhere. (An uncharitable reader might disagree, and say that it throws fresh light on the Judiciary.) In this it is faithful to life as we actually experience it. There is no 'happy ending' or 'tragic ending' or 'comic ending' to life, only a 'dead ending'—and then we start again.We suffer, because we refuse to be reconciled with this lamentable fact; and even though we may say that life is meaningless we continue to think and act as if it had a meaning. Kafka's heroes (or hero, 'K.'—himself and not himself) obstinately persist in making efforts that they understand perfectly well are quite pointless—and this with the most natural air in the world. And, after all, what else can one do? Notice, in The Trial, how the notion of guilt is taken for granted. K. does not question the fact that he is guilty, even though he does not know of what he is guilty—he makes no attempt to discover the charge against him, but only to arrange for his defence. For both Kierkegaard and Heidegger, guilt is fundamental in human existence. (And it is only the Buddha who tells us the charge against us—avijjā.)

Nanavira Thera / quote

08Undated

Every increase in objectivity takes us further from reality.

Nanavira Thera / quote

09Undated

A few years ago a practising Harley Street psychiatrist, who was dabbling in Buddhism, came to see me. I opened the conversation by saying 'At some time in his life, every intelligent man questions himself about the purpose of his existence.' Immediately, and with the most manifest disapproval, the psychiatrist replied 'Anybody who thinks such thoughts is mentally diseased.' Thus with a single gesture, he swept half-a-dozen major philosophers (some of whom have held chairs in universities—which guarantees their respectability if not their philosophy) into the lunatic asylum—the criminal lunatic asylum, to judge from his tone. I have never seen a man in such a funk.

Nanavira Thera / quote

10Undated

The word 'inauthentic' is used by Heidegger to describe the ostrich-like attitude of the man who seeks to escape from his inescapable self-responsibility by becoming an anonymous member of a crowd. This is the normal attitude of nearly everybody. To be 'authentic' a man must be constantly and deliberately aware of his total responsibility for what he is. For example, a judge may disclaim personal responsibility for sentencing people to punishment. He will say that as a judge it is his duty to punish. In other words it is as an anonymous representative of the Judiciary that he punishes, and it is the Judiciary that must take the responsibility. This man is inauthentic. If he wishes to be authentic he must think to himself, whenever he sits on the Bench or draws his salary, 'Why do I punish? Because, as a judge, it is my duty to punish. Why am I a judge? Is it perhaps my duty to be a judge? No. I am a judge because I myself choose to be a judge. I choose to be one who punishes in the name of the Law. Can I, if I really wish, choose not to be a judge? Yes, I am absolutely free at any moment to stop being a judge, if I so choose. If this is so, when a guilty man comes up before me for sentence, do I have any alternative but to punish him? Yes, I can get up, walk out of the courtroom, and resign my job. Then if, instead, I punish him, am I responsible? I am totally responsible.

Nanavira Thera / quote