Global
desire
for
‘transition
to
sustainability’
may
remain
ever
unfulfilled.
There
are
many
reasons
for
this,
but
foremost
is
the
inevitability
of
humans’
partial
ignorance.
We
shall
be
forever
incomplete.
আশা
পূর্ণ
হলো
না,
আমার
মনের
বাসনা
(লালন
ফকির)
Asha
Purna
holo
na,
Amar
moner
bashona.
(Lalon
Fakir).
(Desires
are
not
fulfilled,
so
my
hopes
remain).
Humans
desire.
They
desire
sustainability
– sustainability
for
longevity
of
life.
This
is
at
the
core
of
human
hope
and
desire.
One’s
longevity
of
life
is
believed
to
rest
in
one’s
state
of
physical
and
spiritual
health
requiring
knowledge
of
food
intake,
conjugality,
physical
labouring
and
environmentalism.
All
these
are
rather
more
personal
than
societal.
Thus,
transition
to
sustainability
includes
great
personal
discipline.
According
to
my
guru
Aziz
Shah
Fakir,
acquiring
practicable
know-how
of
self-knowing,
among
others,
is
a
starting
point
for
achieving
self(reliant)-sustainability.
One’s
health,
spiritual
state,
hopes
and
desires
– all
manifest
the
state
of
one’s
self-knowing
and
exist
in
a
synergistic
relationship,
though
they
vary
from
person
to
person,
culture
to
culture
and
environment
to
environment.
In
Bangladesh
culture
people
strongly
desire
descendants.
A
fulfillment
of
this
desire
fulfills
the
vacuum
of
non-existence
generated
at
death.
People
desire
to
live
after
their
death
by
leaving
behind
a
genealogy.
Aziz
Shah
Fakir
emphasises
that
desire
for
a
genealogical
sustainability
warrants
other
forms
of
sustainability:
social
sustainability,
technological
sustainability
and
environmental
sustainability
(STES).
He
does
not
value
economic
sustainability,
though
pundits
pay
almost
a
full
weight
on
economic
sustainability
alone.
The
Fakir
considers
economic
sustainability,
as
if,
a
ghost.
Economic
sustainability
does
not
have
its
own
footings
to
sustain
itself.
According
to
Aziz
Shah
Fakir,
economic
sustainability
is
not
a
reality
by
itself.
It
is
just
a
synergy
between
social,
technological
and
environmental
reality
of
a
given
society
in
a
given
time.
Economic
sustainability
is
fluctuating
and
fragile.
If
social
and
environmental
sustainability
can
be
properly
maintained
through
appropriate
technology
systems
(Lagsoi
and
Jugasoi
Prajukti),
only
then
can
a
desirable
economic
condition
prevail,
and
vice
versa.
My
guru
also
stresses
that
a
tiny
elite,
rich
and
powerful
group
of
people
in
Bangladesh,
deprives
the
majority
of
their
economic
share,
by
perpetually
practising
and
maintaining
an
unsustainable
culture
of
corruption.
The
present
phenomena
of
Cintai
(mugging)
and
killing
in
Bangladesh
are
socio-natural
reprisals
occurring
of
their
own
accord
in
a
corrupt
culture.
These
are
inevitable
until
we
make
the
transition
to
a
sustainable
society
for
the
future.
Aziz
Shah
Fakir
prophesies
that
the
current
trend
of
socio-natural
reprisal
will
continue
to
increase
with
the
increase
of
the
corruption
culture
of
Bangladesh,
and
vice-versa.
This
rate
of
increase
may
be
leading
climactically
to
a
natural
process
that
might
end
the
present
unsustainable
societal
condition
in
Bangladesh.
People
in
general
want
a
society
free
from
corruption
and
mugging.
Amidst
dreadfulness,
Cintai
of
illegal
money
and
wealth,
and
killing
off
muggers
indicate
a
better
future.
মেঘ
দেখে
কেউ
করিসনে
ভয়
আরালে
তার
সূর্য
হাঁসে,
হারা
শশীর
হারা
আলো
অন্ধকারেই
ফিরে
আসে।
Megh
dekhe
kew
korisnare
bhoy
Arale
tar
surjya
ha(n)she,
Hara
shashir
hara
alo
andkokarei
fire
ashe.
(Do
not
be
frightened
seeing
the
clouds,
for
the
sun
smiles
behind.
The
lost
light
of
the
moon
returns
only
at
the
fall
of
night).
People
ignorantly
talk
about
STES
(social,
technological
and
economic
sustainability)
as
if
each
component
has
the
same
importance.
They
are
wrong
– and
wrongly
adopt
various
means
to
sustain
their
mindset
of
these
three
forms
of
sustainability.
Intellectual
Pundits
developing
free,
rational
and
secular
thinking
believe
they
can
use
terms
to
satisfy
their
thoughts.
Transplantation
of
knowledge
by
Baul
gurus
to
their
initiates
differs
largely
from
that
of
pundits
in
its
practical
nature.
Health
education
is
an
example.
Bauls
define
health
as
a
state
of
self-reliant
body
energy
that
can
resist
diseases
and
slow
down
aging.
The
keys
to
their
self-reliant
health
management
are:
moderate
intake
of
food
at
the
time
of
hunger,
drinking
of
water
freely
between
meals,
accumulation
of
body
energy
(janma
lota)
through
sexo-yogic
practices
and
spiritual
ecstasy/orgasm.
These
generate
a
self-reliant
and
sustainable
way
of
life
allowing
people
to
discharge
their
social,
religious
and
environmental
obligations.
How
many
pundits
would
support
the
Baul
views
in
context?
Bauls
differ
from
pundits
in
their
sophistical
views
of
poverty.
In
their
view,
poverty
which
is
culturally
acceptable
and
geo-environmentally
unavoidable
in
Bangladesh
can
be
assessed
in
terms
of
the
Hindu-Muslim-Buddhist
philosophy
which
values
a
non-materialistic
life-style.
The
former
is
practised
by
the
Fakirs
of
traditional
societies
who
live
their
lives
at
subsistence
level
-
the
level
of
ecosystemic
norms.
As
most
of
the
non-Judao-Christian
religions
of
the
world
– and
some
Christians
-
prescribe
such
living,
this
type
of
poverty
in
Bangladesh
may
be
understood
as
the
poverty
of
religio-environmental
reality
and
ethical
beliefs
and
practices
which
preserve
the
norms
of
the
eco-environmental
systems.
Baul
Fakirs
of
Bangladesh
are
included
in
this
category.
They
hardly
eat
meat
and
eggs;
and
outwardly
live
their
lives
in
poverty.
Inwardly,
they
are
seen
to
be
very
happy
and
relaxed.
We
hear
from
pundits
to
say
that
Bhutan
is
one
of
the
poorest
countries
of
the
world,
though
Bhutan’s
people
have
adequate
food,
clothing
and
shelter,
as
well
as
works
of
art
and
music,
and
more
time
for
families
and
friends
than
most
wealthy
nations
of
the
world.
It
is,
therefore,
conceivable
that
the
poverty
of
the
Baul
Fakirs
and
that
of
the
Bhutanees
needs
no
remediation:
it
is
environmentally
benign,
and
an
exemplar
of
sustainability.
Bauls
differ
from
Mullahs
(Muslim
clerics)
in
acquiring
sustainability.
Mullahs’
means
are
to
snatch
Allah’s
favour
for
them
through
motivating
Allah
during
their
boring
and
lengthy
quarrelsome
Monajat
(grace-seeking)
sessions
in
the
prayer.
Bauls
believe
in
techno-spiritual
means.
Techno-spiritual
means
is
defined
by
Bauls
as
self-reliant
technologies
for
stable
health
and
peace
management
in
humans’
daily
lives.
These
skills
derive
from
cultural
wisdom
– an
outcome
of
societal
experiences
in
applying
scriptural
revelations
successfully
in
practical
contexts.
The
blessed
people
possess
wisdom
of
the
body
manifesting
as
techno-spiritual
sustainability.
Bauls
believe
that
the
lineage
of
Murshids
(gurus)
are
amongst
the
blessed
people.
They
exercise
techno-spiritual
sustainability
by
means
of
arithmetic
of
‘transition’
– ‘paribartan’
-
the
transition
through
technological
changes,
not
intellectual
shifts.
Gune
pore
sharli
dofa
korli
rofa
gole
male
(In
all
counting
and
assessing
your
task
ends
in
mere
disputes).
This
suggests
that
people
consider
arithmetical
computation
of
their
future
without
considering
the
law
of
universal
(nitya)
transition.
To
progress
the
transition
to
a
sustainable
community,
Aziz
Shah
Fakir
suggests
to
progress
the
transition
taking
a
straight
path,
the
path
of
the
blessed
people,
the
path
followed
by
their
lineage
– the
Sufi/Baul
traditions.
The
present
day
Baul
tradition
of
Bangladesh
follow
the
blessed
personages
as
their
guide
in
following
the
straight
path
of
transition.
Bauls
accept
the
straight
path
as
the
source
of
undisputable
and
unmistakable
way
forward
as
well
as
the
source
of
knowledge
base
for
self-development.
Who
are
the
blessed?
The
blessed
are
those
who
have
transformed
their
mortality
to
ever-sustainability
– immortality
by
dint
of
their
contributions
to
social,
technological
and
environmental
reforms
for
sustainability.
Bauls
contemplate
in
following
the
straight
path
of
their
gurus
to
progress
a
social,
technological
and
environmental
transition
towards
sustainability.
Lalon
sings:
ভবে
মানুষ
গুরু
নিষ্ঠ
যার।
সর্ব
সাধনা
সিদ্ধ
হয়
তার।
..
বহু
তর্কে
দিন
বইয়ে
যায়
বিশ্বাসে
ধান
নিকটে
পাই।
সিরাজ
সাঁই
ডেকে
বলে
লালনকে
কুতর্কের
দোকান
খুলিস
না
আর।
Vobe
manusa
guru
nistha
jar.
Sarva
sadhana
siddha
hoy
tar.
...
Bohu
torkey
din
boia
jai
Biswase
dhon
nikote
pai
Siraj
Sain
deke
bole
Lalon
ke
Kutarker
dokan
khulish
ne
ar.
(Those
who
can
establish
faith
in
man-guru,
their
desires
are
achievable.
...
Sophistry
results
in
wasting
of
time,
while
faith
begets
desired
results
at
ease.
Seraj
Sain
(guru
of
Lalon)
suggests
Lalon
not
to
transact
sophistry).
To
accomplish
‘sarva
sadhana’
(all-desires),
Bauls
believe
in
gurus’
directives
as
scriptural.
Guru
vakya
shar,
ar
sab
bahya
gnan
(Guru's
lessons
are
the
truth,
others
are
external
to
it).
Wisdom
still
springs
universally
through
the
echoes
of
words
and
deeds
of
man-guru.
The
sources
of
knowledge
base
of
the
present
are
mostly
the
products
of
pundits.
These
are
clearly
superficial.
Debates
amongst
pundits
themselves
on
contemporary
social,
religious,
political,
environmental
and
economic
issues
suggest
that
pundit's
views
on
any
of
these
issues
are
largely
unclear.
They
lack
wisdom,
and
are
therefore,
ineffective.
Debates
therefore
continue.
Unfettered
arguments
generated
from
free
thinking
are
presented
in
the
debates.
Outcomes
do
not
sustain
for
a
long.
They
are
rejected
by
other
pundits.
Still,
Pundits
call
the
outcomes
innovative
and
self-explanatory
-
as
if
the
end-users
of
their
innovations
need
no
guide
for
right
understanding
and
application.
People
with
varying
aptitudes
freely
adopt
pundits’
innovations
in
diverse
ways.
They
are
quickly
misguided
due
to
misinterpretation
and
misunderstanding.
Amongst
Islamic
pundits,
members
of
Tablighi
Jamaat
are
the
living
exemplars.
Their
distortions
and
interpretations
of
Islam
are
unfettered.
'Islam'
-
the
religion
of
five
pillars
(six
pillars
according
to
Tablighi
movement)
is
the
religion
of
peace
and
the
only
nominated
religion
by
Allah
over
all
other
religions.
The
truth
regarding
this
faith
perhaps
lies
elsewhere.
Such
a
faith
is
maintained
by
Tablighi
Jamaat
because
like
free
thinker
pundits,
Tablighi
people
have
turned
away
from
recognising
and
obeying
man-guru
-
the
blessed.
My
man-guru
Darvish
Aziz
Shah
Fakir
gives
his
discourse
to
me
on
the
grammar
of
desiring.
A
pundit
living
in
village
Bangladesh
should
not
desire
building
up
his
food
and
drinking
habits
similar
to
that
of
pundits
living
in
the
city.
Such
a
desire
is
the
result
of
unfettered/uninformed
free
thinking.
Fulfillment
may
be
ever
far
reaching
for
them.
The
need
for
knowing
the
blue-print
of
the
straight
path
to
the
transition
to
sustainability
is
undeniably
desirable,
especially
in
the
environment
of
our
mysterious
nature.
Baul
naturalists
(man-guru)
show
the
straight
path
differently
to
people
depending
on
their
intellectual
adaptability.
The
prophet
(sm.)
advised
people
in
this
way
তোমরা
সব
খলিফা
র'লে,
যে
যা
বুঝে
দিও
বলে।
অসৎ
অভক্ত
জনা,
গুপ্ত
ভেদ
তারে
বলো
না
বলিলেও
সে
মানিবে
না,
করবে
অহঙ্কারী।
Tomra
sab
Kalifa
role,
Je
ja
bujhe
dio
bole.
Asat
abhakta
jona
Gupta
bhed
tare
bolona
Bolileo
se
manibena
Karbe
ahangkari.
(
Lalon)
Interpretation:
(Administrative
Chiefs
were
advised
by
the
Prophet
(sm)
to
advise
people
in
accordance
with
their
levels
of
understanding.
Dishonest
and
disobedient
people
should
not
be
told
the
secrets,
for
they
would
not
accept).
Bauls
are,
though,
apparently
illiterate
and
often
deliberately
live
in
a
poverty-like
situation,
their
greedless
life
style
with
high
spirituality
transcends
poverty.
Bauls’
demonstration
of
life
management
is
pro-environmental
to
progress
the
transition
to
sustainability.
They
stress
that
people's
undesirable
physical
and
spiritual
health
causes
present
social
and
technological
problems
consequencing
the
undercurrent
of
environmental
problems
which
synergistically
create
economic
problems.
According
to
Aziz
Shah
Fakir,
economic
problems
are
largely
outcomes
of
the
synergy
between
degraded
socio-spirituality,
inappropriate
technologies
and
an
unhealthy
environment.
A
fix
of
these
factors
could
regenerate
this
synergy
restoring
holistic
sustainability.
Bauls
aspire
to
restore
sustainability
by
restoring
technology
of
nature,
and
strengthening
values
and
spirituality
in
people.
Aziz
Shah
Fakir
preaches
that
nature
itself
is
the
best
teacher
for
those
who
want
to
learn
from
the
technology
of
nature
– ecological
manifestation
and
management.
Bauls
support
scientific
findings
of
air
and
water
pollution
through
chemical
fumes
and
chemical
run-off,
while
they
discard
notions
of
air
and
water
pollution
as
caused
by
the
natural
decomposition
of
biodegradable
things.
Bauls
stress
that
decomposed
things
cause
organisms
and
support
life.
Many
animals,
fish
and
birds
live
on
dead
and/or
decomposed
things
-
wastes.
Vultures,
crows
and
many
other
species
and
organisms
sustain
consuming
wastes
only.
Crops,
plants
and
trees
grow
and
live
on
decomposed
organisms
and
clean
them.
If
dead
animals
are
all
buried
in
the
ground
and
all
kitchen
wastes
are
incinerated
in
the
name
of
environmental
cleanliness,
then
it
is
more
a
cleaning
act
of
biodiversity.
Some
pundits
of
Bangladesh
suggest
cultivation
of
only
large
species
of
fish,
for
large
fish
are
more
profitable.
These
pundits
do
not
think
about
king
fisher,
river
gull
and
many
other
marine
birds
and
snakes
which
are
dependent
on
small
fish.
Md.
Amzad
Hossain
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