The Path of the Warrior

Perceval arrives at the Grail Castle, to be greeted by the Fisher King. From a 1330 CE manuscript of Perceval ou Le Conte du Graal by Chrétien de Troyes, BnF Français 12577, fol. 18v.

Have you ever felt tired of fighting for something you strongly believe in and from which you will not benefit in any concrete way, but which in return will bring you tons of controversies, attacks, and blame? This is a feeling common to many idealists, poets, philosophers, and even ordinary people who simply love their country, its culture, and identity, and want a better, brighter future for themselves and their families—conservatives usually refer to these people as “patriots,” because they “put their country first.” Well, I’ve always thought that what keeps you from giving up is not as much the hatred or despise of the enemy, which these days is more powerful and treacherous than ever, as it is the love for what you believe in. “The true soldier,” wrote G. K. Chesterton, “fights not because he hates what is in front of him, but because he loves what is behind him.” Hate and contempt can bring only more hate and contempt, while Love not only never fails, as Paul the Apostle reminds us, but it never ceases to be constructive and creative.

Love is the foundation of everything good and worthwhile, and therefore not only of peace, harmony, and unity, but also of division, disagreement, and war, of any kind—including the political, ideological, and cultural ones—when there is no honorable and just alternative to it, as well as to division and disagreement. I myself am at war, a cultural, philosophical, and political one, as my readers and social media followers know very well, but I don’t hate anybody. We all know that many politically engaged people hate their opponents, often without even understanding them, their beliefs, and their values. Nothing more aberrant, politically speaking. Again, I don’t hate my opponents, but I definitely hate what they stand for, and this just because I understand them. It is a complete reversal of perspective. As it is explained in the Bhagavad-gita, the way of the warrior is that of those who are “situated in the mode of goodness,” who neither “hate inauspicious work,” that is the unavoidable harshness of war, nor are “attached to auspicious work,” namely personal benefits of any kind for themselves (or their friends, relatives, and loved ones). It is not an easy path, nor is it a free one, that’s for sure.

That being said, and bearing in mind that what is at stake in today’s world is nothing less than the future of Western civilization as we know it, our traditional values and moral standards, the principles upon which our democracies are based, especially the worldview behind the architecture of the U.S. Constitution, let’s get a little bit more into the matter of how our engagement in whatever fight—especially in the above mentioned one, which is particularly subtle, and consequently insidious—has to be managed.

Let me say first that in my view this is something that must be approached sideways, like a crab. War and peace—and fight and surrender, struggle and cooperation, etc.—are not primary phenomena, basis phenomena, that explain themselves but are secondary and dependent upon various determining factors. What comes first is that we are, we exist, as human beings, and that we think. And what and how we think is the fundamental issue and the single most determining factor of who we are. Everything else, no matter how important, comes later. One of the most relevant insights on this aspect of the problem is from Marcus Aurelius: “The things you think about determine the quality of your mind. Your soul takes on the color of your thoughts.” Besides being a self-admonishment, this quote explains what the mind is all about.

Bust of Marcus Aurelius
Glyptothek Munich

The great Roman emperor and Stoic philosopher also gave us the following advice: “Honor that which is greatest in the world—that on whose business all things are employed and by whom they are governed. And honor what is greatest in yourself: the part that shares its nature with that power. All things—in you as well—are employed about its business, and your life is governed by it.” Now, if you honor something, you esteem it as being precious, and therefore you are inescapably inclined to devote no small part of your time and thoughts to it and to immerse yourself in the contemplation of its beauty and greatness. And that’s exactly what you need to allow yourself to reach your full potential and be your very best. Think big, think high, and you’ll become what you are meant to be. You’ll become yourself. If you think small, you get small, if you think big, you get big. Paraphrasing a famous quote from 13th-century Persian poet Rumi, we should stop thinking so small, because we are the universe in ecstatic motion. But if we stop thinking small, we’ll also start acting big. As the full original quote from Rumi reads,

Do not feel lonely, the entire universe is inside you.
Stop acting so small. You are the universe in ecstatic motion.
Set your life on fire. Seek those who fan your flames.

Jalal al-din Rumi 

The path of the warrior consists exactly in this—that you put your mind and heart where they truly belong, in the heart of the universe, and that you put your actions where your heart and mind are. We are where we belong, we are the universe in ecstatic motion. Setting your life on fire means finding your true self, understanding who you are. Surrounding yourselves with people who can see the greatness within you and who fan your flames may be of great help, but that’s not a conditio sine qua non in my judgment, you can do it alone as well.

Finally, a word on “the enemy,” that is, those without whom this book would never have been written—and the earth would not be the earth… Warriors must know their enemy—their mindsets, their tactics, their strategies, their strengths, and more importantly, their weaknesses—before they get into battle position. Vaste programme, as war hero and former French President Charles de Gaulle was fond of saying, especially if we think that the enemy I am referring to is, metaphorically speaking, what we call evil... Fortunately, British philosopher and writer Roger Scruton provided us with a great insight into this matter (A Political Philosophy, Bloomsbury Publishing Plc, London 2006, pp. 176-177):

[W]e distinguish people who are evil from those who are merely bad. The bad person is like you or me, only worse. He belongs in the community even if he behaves badly towards it. We can reason with him, improve him, come to terms with him and, in the end, accept him. He is made, like us, from the 'crooked timber of humanity'.

There is a certain kind of person who is bad but not bad in that simple and comprehensible way – and he provides a paradigm of evil, and a justification for our use of the word. The kind of person I have in mind is one who does not belong in the community, even if he resides within its territory. His bad behaviour may be too secret and subversive to be noticeable, and any dialogue with him will be, on his part, a pretence. There is, in him, no scope for improvement, no path to acceptance, and even if we think of him as human, his faults are not of the normal, remediable, human variety, but have another and more metaphysical origin. He is a visitor from another sphere, an incarnation of the Devil. Even his charm – and it is a recognized fact that evil people are often charming – is only further proof of his Otherness. He is, in some sense, the negation of humanity, wholly and unnaturally at ease with the thing that he seeks to destroy.

That characterization of evil is summarized in the famous line that Goethe gives to Mephistopheles:

Ich bin der Geist der stets verneint (I am the spirit that forever negates).

This is a preview of the introduction (or maybe the first chapter) of my next book, which is in progress.