Pratap Bhanu Mehta - Jaggi Vasudev’s ‘consciousness talk’ shows little understanding of the function of morality
Jaggi Vasudev’s column Beyond
good and evil (IE, August 26), is a superficially attractive but
ultimately insidious way of understanding the relationship between morality and
consciousness. The confusions it contains have seriously distorted modern
Indian intellectual, spiritual and political life and therefore need to be
subject to more reflection.
There is something to
Jaggi Vasudev’s starting point. A transformed consciousness can transform our
sense of life and allow us to experience living in its fullness, not mutilated
by arbitrary restrictions. The problem of consciousness is also the central
problem of the Indian tradition. The question of how consciousness can make us
aware of the ground of our own being, and overcome the limitations of our
current selves, is a worthy quest to pursue. But to conclude from this that the
demands of consciousness should supersede morality, is a mistake of the highest
order.
It is a mistake partly
for historical reasons. For starters, the contrast that Jaggi Vasudev draws
between a West in the grip of a repetitive morality and an East that is the
source of liberating consciousness is too crude to be taken seriously. As with
any large and sophisticated body of thinking, whether in the East or West,
there is a constant tension between strands of morality that are rule-bound,
and ones that centre on the creation of a higher consciousness. Even within
Christianity, the caricatured source of the guilt-ridden morality system, the
contrast between Christ and the Pauline interpretation of Christ underscores
this tension. In India you have to look no further than the obnoxiously
repetitive and hierarchically constricting systems of Manu that make India’s
intellectual achievements in the realm of consciousness seem like a bad joke.
There are interesting differences in different traditions of thought. But the
reinstatement of simplistic geographic divisions in the intellectual adventures
of mankind is itself a move that constricts the development of consciousness.
In the late 19th
century, there was, even in the West, a revolt against the morality system, led
most notably and brilliantly by Nietzsche. In fact, a lot of Jaggi Vasudev’s critique
of the morality system is a watered down version of Nietzsche’s critique
without Nietzsche’s psychological acuity, or his sense of the depths of
historical sedimentation that form ourselves. Much of modern Indian
intellectual history in different forms, whether in the incandescent Aurobindo
or the capacious Iqbal, was the search for a form of consciousness that
displaced the moralism of morality and provided a critique of conventional
religion. It was also an attempt to argue that “evolution” of consciousness,
which has been the preserve of adept and accomplished individuals, becomes
deployed in the service of humanity, so that there is an evolution in
collective human consciousness. The evolutionary and collective language Jaggi
Vasudev speaks in relation to consciousness is a product of 19th century
historicism, not ancient Upanishadic wisdom, which is paradoxically more
individualist.
But this project was a
failure, and to revive it in the form Jaggi Vasudev envisages is fraught with
difficulty. It is fraught with difficulty in part because of its shallow
understanding of morality, amply reflected in Jaggi Vasudev’s account. To set
up morality as if morality was just about repetition, or unthinking adherence
to rules, is the grossest caricature of what morality is, or what it requires.
Jaggi Vasudev is trying to knock down a straw man, without the effort to
understand the function morality performs. In terms of motivation, morality, if
genuine, always has an element of spontaneity to it; it is based on intrinsic
motivation, rather than external fear or habit which is a simulacrum of
morality. In practical terms, morality is the terms of engagement with which
individuals relate to each other. A health system of morality will regulate our
affairs on terms where our status as free and equal individuals is recognised.
In personal terms,
hopefully, morality will find the sweet spot between sublimation and
expression, on which, even a hardened critic of morality like Freud thought,
civilisation rests. A critique of repressive morality systems is not a critique
of morality per se, as Jaggi Vasudev seems to assume.
But more seriously,
replacing morality with evolution of consciousness is fraught. It actually
unwittingly reinstates hierarchies. The whole language of evolved consciousness
reintroduces gradations between human beings that no rhetoric of oneness can
eradicate. Somehow more evolved forms of consciousness acquire more authority:
The adept more than the layman. Whereas the beauty of modern morality systems
was that they made no such demand; the rules we live by are not a function of
the perfection of our souls. The arch moralist, Kant’s, insight, that what we
need is rules that can allow even devils to coexist in peace, was exactly
right. It is not an exalted vision, but it is more effective and accepting of
human equality and diversity than the hoary metaphysics of consciousness.
Morality’s advantage is that it recognises our all too humanness, and does not
try to replace it with aspirations to divinity.
But most importantly,
the Indian intellectual tradition of consciousness foundered on two challenges.
With a few exceptions, it was never able to prove its sincerity on the social
question: How does the discourse of evolved consciousness relate to the
mutilating realities of social power, as embodied in institutions like caste?
It gestures at them, but has no social imagination to confront them. The
emphasis that morality advances only through advanced consciousness minimises
the extent to which the cause of morality is advanced by ordinary human beings
struggling in the course of their daily lives for justice.
Moral progress is
often not made just by ideas, or transforming consciousness. It is made through
the availability of exemplars, who expose our hypocrisies, inspire us by the
power of example, and give us civic courage. The problem with modern India has
been that, with a few exceptions, most of those who claim access to, or speak
in the name of more evolved forms of consciousness, have largely served easy
spirituality to the privileged. Our gurus rarely speak truth to power (often
they seek their patronage), or support the kind of civic and constitutional
morality that would preserve our freedom and equality. Under these conditions
“consciousness talk” sounds exactly the kind of thing that makes Indian
spirituality the “planetary granary of narcissism,” to use the controversial
German philosopher, Peter Sloterdijk’s phrase. Jaggi Vasudev would do much
better if he could use his authority to speak truth to power, and not to peddle
confused bromides about consciousness being able to replace morality.
