Category: Ideals

Play to Win . . .

. . . but with complete detachment from the outcome.  So I tell myself, while playing chess, for example, but not only in such competitions, but in all the affairs of life. Be like the lotus leaf that floats on the water but does not become wet! (Bhagavad Gita 5:10) But does the self-admonition refer to an achievable ideal? Is it psychologically possible for a human being freely to strive to accomplish some end he values but remain completely indifferent as to whether or not he achieves his end?

If it is not psychologically possible, then it cannot be an ideal let alone a moral obligation. Ought implies can, and what I ought to do I am morally obliged to do.  Surely I am not morally obliged to remain wholly indifferent to whether I achieve what I set out to achieve in all the pursuits of life if such detachment is psychologically impossible. 

What's more, such detachment is not even an ideal if my generalized 'ought' implies 'can' principle holds water.

Ideals and Non-Attachment

Self-mastery, you say, is the highest mastery. You are attached to this ideal and you live for the most part in accordance with it. But on occasion you stumble and fall. You lose your temper, overeat, or succumb to lust. And then you feel disgust with yourself. The failure hurts your ego. It diminishes your sense of distinction, which is what the ego is. The pain of moral failure reveals attachment to an ideal and a self-image. Is it the ideal you honor or your self-image? The solution is not to abandon  the ideal,  but to pursue it with detachment from the outcome, the outcome being either your success or your failure in meeting its demand.

Non-attachment is an ideal too. You can identify with it and become attached to it to the detriment of your non-attachment. But if I am not my property, pelf, and productions, nor my body, nor my transient states of mind, how could I be my ideals? They too are external.  If I identify  with the ideal of non-attachment, then I am attached to it, and to that extent conflate my (true) self with my (worldly) ego. 'My' ideals are not me. I don't own them or control them. It would be truer to say that they own me and control me. They are not ex-pressions of any true self I may have. They are not my innermost identity; I acquire an objective, a worldly identity by identifying with them. 

So subtle are the dialectics of the self and the demands of the moral life.