In Vedanta there seems little to no emphasis on the development of spiritual powers (siddhis). But there are established teachings outlined in scripture, which is given by God (Isvara) concerning adharmic and dharmic actions for the individual. Correct?
Ram: Yes. In so far as an individual is morally insensitive, the scripture provides general guidelines; actions to be enjoined and actions to be avoided.
My question is this, should yogic powers arise. For example the power to know others’ minds or exert control over them, does scripture tell us if it is adharmic or dharmic to use these powers to restrain or otherwise prevent adharmic people from creating harm for others? Put another way is the only legitimate use of power for the purposes of establishing dharma gross physical force?
Ram: In the first place, it is not difficult to know the human mind. All its thoughts stem from a simple truth; it doesn’t know that it is a whole and complete being and is therefore driven by fears and desires too numerous to mention, which leads to all manner of sufferings.
I know it’s a scary question for people who don’t think or would like for these types of abilities to not exist. But in principle does scripture give any guidance in this regard?
Ram: As to the idea of controlling others, scripture says it is foolish because all beings mindlessly their natures. What use is control? It is a recipe for frustration. It is also because it assumes that you know better than Isvara, the power that establishes and enforces dharma and adharma. “Revenge is mine,” says the Lord.
Having said that, it is only through human action that dharma is established, so if you are driven by the need to punish people for their transgressions, you need to do it in the name of God, meaning the system of justice established by man. If you aren’t willing to trust man’s laws and you take matters into your own hands you had better take the karma yoga attitude because you will generate a lot of unwanted karma as the person you are trying to punish reacts.
Possibly the fact that I am even asking the question means I am not sufficiently aligned with Isvara to intuit the right action in this regard.
Ram: You think? We’ve discussed this point many times. You’re the Self masquerading as a sentimental do-gooder. How is that working for you? The desire to set things straight is natural but scripture points out how tricky and confusing it is when you actually get engaged in action, particularly in so far as most do-gooding is just virtue signaling by individuals who are unsure of their own virtue. Nobody likes scolds and busybodies.
If one has the ability to help but that ability extends beyond the normal means of action is it an unfair or adharmic action?
Ram: The normal means is the law. If, however, someone begs you to punish them, get it in writing and give them a few healthy whacks.
OR will doing “good” create a negative effect in the opposite karmically?
Ram: You bet! You must have heard of the law of unintended consequences, “No good deed goes unpunished.” It is hard to believe this is a real question. If I tried to punish you for being stupid, you’d probably have at me with a vengeance. As it is, I patiently try to explain these simple truths with good humor. I have no illusion that this is the last conversation on this topic. You are better off going fishing.
I know this one is a little nuts sounding. So I apologize again for asking a question that may not be directly related to the pursuit of freedom.
Ram: It is nuts, Joe. Apology accepted.
Or is it also possible these types of actions breed a habit of seeking more power which is just bad news all together?
Ram: It’s about power and virtue signaling. It’s none of your business what people are doing. Keep your own counsel and listen to the teachings. Physician heal thyself. The cohort you were born into is dominated by the idea of victimhood. Yes, it’s understandable but when does what happens in the present actually heal the mistakes of the past? The whole issue of institutional racism that is going on now, for instance, is based on a factual situation but how much money and how many apologies does it take to fix it? People often revel in the sympathy they receive playing the victim. How are you going to fix that? Do war reparations actually end the whine? People take the money and claim that it is insufficient. When does it end?
If, once you are clear that you are beyond right and wrong and know that it means that such a status is not license to injure others “in thought, word and deed,” perhaps then you are worthy of saving the world, keeping in mind that once it is saved it will shortly return to the unsaved category. Duality is a zero-sum bitch. None of this addresses the real issue. Once Arjuna gives Duryodhana his comeuppance, he goes to work on himself and sets himself free of dharma and adharma.
Love,
Ram
