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SUTRA 1
THE WARRIOR’S JOURNEY
Leaders Embrace Discontinuity and Death
Death is very likely the single best invention of Life. It is Life’s change agent. It clears out the old to make way for the new. Right now the new is you, but someday not too long from now, you will gradually become the old and be cleared away. Sorry to be so dramatic, but it is quite true.
—Steve Jobs in his Stanford Graduation Speech, Spring 2005
Leading an organization of the twenty-first century requires more than just a firefighter’s skill of putting out fires as and when they reach alarming proportions. A firefighter is trained to fight and deal with urgency. However, a leader of the future will have to negotiate not only the urgent but also the emergent—that which is not yet obvious, like a raging fire, but will emerge in the future. A leader of a major organization remarked that sometimes he does not have the luxury of choosing his battles; he has to fight each battle as it emerges from the environment and presents itself. The unpredictability of the battle for market share and mindshare, the volatility of the environment, and the rapid-fire changes that are happening in the business and political landscape have all the trappings of a full-scale war. A mere firefighter cannot pretend to be a warrior. The ability to deal with the emergent conditions of the war demands much more than functional skills. It requires a rare leadership virtue called awareness. The journey of awareness starts with Self-awareness. Krishna leads Arjuna on this journey.
The leader at work is a fighter who wants to be a warrior. To qualify as a warrior the fighter first needs to attend to his unfinished business: the fight within himself. The archer has to first arrest his own mind before he can aim for the bull’s-eye. A leader of an organization who wants to achieve a target has to first focus on his inner resolve to do so. The fighter Arjuna’s battleground is his own self. There are a million mutinies going on inside the self: the fight between reason and emotion; between the head and the heart; between what one is and what one can be. In contrast, Krishna the warrior has finished the fight with himself. The true warrior does not deplete his energy in emotional drama that binds him to self-defeating patterns of fear and guilt. He pierces through his self-created enemies with the sword of Self-awareness and the shield of sharp discrimination.
Arjuna represents the quest of the warrior in all of us. This is a quest that seeks answers to life’s most persistent riddles: Who am I? Why am I doing battle with this life? A quest can start with no more than a question. Arjuna is the question. His mentor, Krishna, is the answer. Arjuna is still a fighter. Krishna is the consummate warrior. He holds sway as the lord of his own mind. In this way, it is very crucial for an organizational leader to achieve mastery over his own mind before he can influence the minds of others.
Krishna is timeless wisdom in human form; he is wholeness embodied. He is the unity of life in diversity of forms. He integrates the divisive aspects of our war-torn self into one whole understanding of who we really are. In this understanding our separate and conflicting ego-edges dissolve. We find connection even with our sworn enemies in the unity of purpose: our collective sacred identity—the dharma of our soul. Krishna teaches Arjuna how to lead in the battle of life with his undying and imperishable soul Self. He teaches us the secret of invincibility.
ALL WARS ARE FIRST FOUGHT IN THE MIND
Arjuna said,
All wars are first fought in the mind. Therefore, it is in the mind that all wars must first be won. Arjuna, the great warrior, has a mental breakdown in the middle of the battlefield. He does not wish to kill his kinsmen. In his refusal to take up arms against his near-and-dear ones, Arjuna heightens the battle that goes on within our own minds. The near-and-dear ones are often those thoughts and emotions we are deeply attached to. The people we are closest to are the ones we very often think of or feel strongly about. Kinship is determined by familiarity in thought and emotion. Whomever we are most familiar with becomes our “family.” For the leader of an organization the conventions of business as usual have to be challenged. These must be first challenged within one’s immediate environment or one’s own family.
The war of the Bhagavad Gita is happening within the family. Arjuna, representing the Pandavas, and Duryodhona, representing the Kauravas, are cousins. Arjuna has been robbed and deprived of what is due to him and is poised to fight Duryodhona for the kingdom that is rightfully his. Arjuna’s dilemma is that he is emotionally attached to his family, whom he must now fight for a just cause. But the real war is inside Arjuna’s mind: a mind that is struggling to wriggle out of familiar feelings and emotions. This war is a battle to break out of mental moulds. It is Arjuna’s struggle to evolve out of the cocoon of his comfort zone.
Arjuna is an unfinished leader. He is a work in progress. His evolving life takes him through conflict of choice. The human mind evolves through choices. Arjuna’s choice is between fighting and shying away from the fight. Only the human condition presents such choices. Animals don’t have to make such choices. The animal instinctively fights or flees. The tiger does not ask whether it should kill its prey or shy away from it. The buffalo does not make the choice to step aside on a busy street and politely allow its herd to pass by. The tiger is bound by its instinct to chase and kill its prey when it is hungry. The buffalo is bound by its instinct to move in a huddle with its herd. But the leader of an organization has to overcome the herd instinct that gets in the way of progress.
Thus the human condition comes with a boon and a curse: We have the boon of choosing and the curse of the conflicts that we must face when we have many choices. Whenever there is conflict in the world, human beings have to realize that there is no such thing as a conflict in reality. All conflicts reside in the content of our own mind. The summer has no conflict with the winter. Only the mind that gets conditioned by the warmth of summer resists the winter. The leader within an organization has to be deeply Self-aware to see that all conflicts start in the mind-space.
Conflict arises when a mind is reluctant to get out of its entrenchment in a familiar way of life. Arjuna’s mind is wedded to an established order. Whenever that order is threatened, the human mind enters into conflict with itself. His mind recoils from the breakdown of that established order in the event of a war. Arjuna is a struggling fighter. He is unable to step out of the prison of his own mind in which he is fighting himself.
THE MIND IS A MOB
The agitated mind is a mob of thoughts and emotions. At any point in time thoughts swarm across the mental space like bustling crowds in a metropolis. Arjuna is dejected and despondent. He is unable to focus his thoughts on a single point of action. He is unable to lift his bow and arrow and get on with the war.
What happens when the mind behaves like an unruly mob? It loses its power to act wisely. When the mind is unruly and indecisive, the body follows through non-action. Like a manager unable to make a stressful decision, Arjuna creates an alibi of hollow words to defend his crippled will. He says he would rather be killed than kill his own kinsmen. He forgets that he is in a righteous war against the Kauravas, who have unjustly usurped his kingdom. He offers weak arguments to defend his decision to flee the war. His personal ego and emotions overshadow his powers of discrimination.
When the mind behaves like a mob there are countless mutinies going on within it. Inside Arjuna’s mind the battle rages between forgiveness and anger, between valour and cowardice, between faith and doubt, and between happiness and grief. In a war-torn mind, the will to act ceases to function. Will is the energy source of all our action. When a leader confronts turbulence in an organization his will to take decisive action is seriously impaired by an irresolute mind.
The energy of our will has to be freed from the confusions and conflicts of the mind. Arjuna cannot free his will from the network of reactions that arises in his mind as he contemplates the prospects of war. The flow of will is possible only when the mind is free from the throes of reaction. A leader whose will is crippled wonders, “What will people think about me in my organization if I act this way instead of that?” He becomes a victim of self-doubt. His fragmented mind functions like the surface waves of a stormy ocean. Such a mind is unable to reflect the depths of the still ocean. The mind in conflict is like those raging waves that obscure the will that lies buried in the depths of our psyche.
Arjuna has been preparing for this righteous war for many years. He is a born warrior, yet he is still stuck in the fight with himself. Arjuna has fragmented his whole life into parts just as separate waves fragment the ocean into multiple aspects. As he is stricken by grief he is merely repeating patterns. Grief-stricken, Arjuna is fruitlessly lamenting like the weakened waves of the sea breaking on a rocky shore. Arjuna’s choice is not about violence or nonviolence; it is about fragmentation versus wholeness. When the mind is fragmented, our perception of life gets distorted just as the multiple waves distort the unity of the ocean.
Let’s go back to the psychology of the mob to understand Arjuna’s mind. A mob is an unruly and capricious crowd. In a mob the individual loses the power to think deeply and act out the individual will. A mob is unsteady and its actions are no longer governed by rationality or a steady flow of individual will. When we are fragmented, as Arjuna is, our brain is unsteady and the nervous system is tensed. Our emotional composure is thrown out of balance.
Our experience is like that of a man who is drowning in a storm-tossed sea. How do we react under such circumstances? We just grasp at any straw to save our lives. This is exactly what Arjuna is doing. This is what most leaders do when they are caught in crisis within an organization. They express their own inadequacy through worry, impulsive behavior, and unsteady will. They hold onto their own restless minds like a drowning man holding onto a straw. Think of those leaders who were heading those financial institutions that were torn apart in crisis. Or, think of those autocratic rulers in Egypt and the Middle East who were barely hanging onto their thrones in utter desperation!
Krishna is about to teach Arjuna the way to deal with the problem he faces. Krishna is a warrior and he has already resolved the fight in his own mind. He is about to convince Arjuna that he is behaving like a mob because he has identified himself with his restless mind. Krishna teaches Arjuna the art of rising above the turbulence of the mind. A fighter like Arjuna gets caught in this turbulence. A warrior like Krishna observes any potential turbulence or disorder in the mind and brings it to order. Krishna would urge Arjuna to know the disorder of his own mind by observing it. Therefore, Krishna would urge Arjuna to look at his own mind and know it. You can’t look at something or know something unless you are separate from the phenomenon that you are looking at or wish to know. You can’t look at your own eyes when you are looking through them. Likewise, you can’t know the taste of your own tongue, can you? You have to be separate from the phenomenon that you wish to see or know before you can truly know it. You can take a photograph or a look at a mirror-image of your own eyes in order to see them as a separate entity. Krishna will clarify to Arjuna that his restless mind must be the object of his knowledge. To lead any organization, objectivity in dealing with one’s own mind is a crucial virtue. Leaders can acquire this objectivity only when they know how to bypass their ego when they are dealing with their own mind.
THE EGO IS A DISPOSABLE IDEA
Arjuna will need to distance and detach himself from his own ego, which is preventing him from knowing his own mind. The ego is like a disposable idea. An idea is like mental tissue paper that must be disposed of when it outlives its utility. Yet we hang on to ideas as though they were inseparable from us. For a long time in human history most people held onto the idea that the Earth was the center of the universe and that every other planetary body, including the Sun, was moving around the Earth. When Nicolaus Copernicus formulated enough scientific evidence of a Sun-centered universe, the Earth was displaced from its assumed center.
Arjuna is hanging onto his ego, which is nothing more than the illusory center of his universe. From this ego-center he sees others—his own kith and kin—through the emotional filters of despair and despondency. Arjuna is obsessed merely with the idea of death. His mentor, Krishna, is like a spiritual Copernicus. He sets out to displace Arjuna’s ego from the center of his identity and makes him see a different world with the help of subtler discrimination. In this different world, it is not the ego but the soul Self that is the central organizing principle of his universe. Krishna urges: “Mortality, Arjuna, is nothing but your idea of death because the soul Self never dies—it only changes costumes as it takes up and discards bodies. Your suffering is based on nothing but a disposable idea: the misplaced notion that you are your body-mind rather than your soul Self.”
Arjuna speaks from the center of his ego as he grieves for his own relatives, whom he is poised to take on in the battlefield. He feels that to kill his people, even if this was a righteous war, would be to stain his life with unhappiness and misery. Krishna speaks from the soul-center as he counsels Arjuna: The wise grieve neither for the dead nor for the living form. Krishna argues that grief is the ego’s attachment to a form of life. Life is like an ocean and life-forms are the waves rising from the ocean. The ocean is the enduring reality—the waves have no independent existence without the ocean. The waves simply rise only to fall. He makes Arjuna realize that the rise and fall of his enemies are like the rise and fall of waves. From the soul’s perspective, life is timeless and life-forms are temporary. So why grieve for life-forms when life itself never ceases to be. Life-forms are like those disposable ideas that play on interminable life just as waveforms play on the inexhaustible ocean.
Have you ever thought of war as a clash of ideas and ideals? Very often that’s how most wars begin. When old ideas are sought to be replaced by new ideas, war becomes inevitable. We have seen the war of communism versus capitalism or the war of science and religion...
