In the mid-20th century, Western philosopher Arthur Koestler introduced a thought-provoking doctrine that questioned the very fabric of human consciousness and behaviour. Koestler suggested that there might be a fundamental flaw in the human brain leading humans toward self-destruction. Using imagery familiar to today’s world of technology, he described this flaw as a “virus” in the human operating system, causing self-destructive tendencies.
The Current Global Turmoil
Recent global events seem to validate Koestler’s doctrine, suggesting that the human brain is intrinsically flawed, driving us toward self-destruction. The ongoing Ukraine war and the NATO-Russian conflict have escalated tensions to levels reminiscent of the Cold War, leading to significant loss of life, displacement of millions, and a continuing humanitarian crisis. Similarly, the Middle East remains a volatile region, where the water conflict between Arabs and Israel has further aggravated instability. Water scarcity, exacerbated by climate change, intensifies these disputes, as those in power strive to control this vital resource.
Nature’s response to its overexploitation by humans is also evident in the form of climate change, presenting a pressing issue that compromises global living conditions. Rising temperatures, extreme weather events, and sea-level rise threaten to displace communities, disrupt agriculture, and strain resources. These interconnected challenges highlight the urgent need for collective action.
The Path to Self-Destruction
Humanity’s apparent progress often seems to be a march toward self-destruction. Technological advancements and economic growth have not necessarily improved living conditions for all. Instead, they have often led to environmental degradation, social inequality, and political unrest. For instance, while the Industrial Revolution brought about significant technological progress, it also caused severe environmental pollution and social upheaval.
This raises an important question: is there a way to reprogram our collective consciousness to avert this destructive path?
Insights from the Bhagavad Gita and Upanishads
Ancient Indian scriptures such as the Bhagavad Gita and the Upanishads offer profound insights into human behaviour and consciousness. The Bhagavad Gita, through its dialogue between Arjuna and Krishna, emphasizes the importance of righteous action (Dharma) and selfless service. It teaches us to act without attachment to the results, focusing on the righteousness of the action itself.
Bhagavad Gita, Chapter 3, Verse 20
Original Verse:
कर्मणैव हि संसिद्धिमास्थिता जनकादयः |
लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि || 3.20 ||
Transliteration: karmaṇaiva hi sansiddhim āsthitā janakādayaḥ
loka-saṅgraham evāpi sampaśyan kartum arhasi
Translation: By performing their prescribed duties, King Janak and others attained perfection. You should also perform your duties to set an example for the good of the world.
Interpretation: This verse highlights the importance of duty and setting a positive example for others. Even those who have attained spiritual perfection continue to perform their duties to guide and inspire society. This serves as a reminder to leaders and decision-makers today, urging them to act with wisdom and righteousness when making decisions that affect millions. Wars and conflicts, while eventually resolved at negotiation tables, bring unnecessary suffering. As one might ponder: “On whom shall one rule with an entire population lost in war?”
Bhagavad Gita, Chapter 1, Verses 32-35
Original Verses:
किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा।
येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च॥ 1.32 ॥
त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च।
आचार्याः पितरः पुत्रास्तथैव च पितामहाः॥ 1.33 ॥
मातुलाः श्वशुराः पौत्राः श्यालाः सम्बन्धिनस्तथा।
एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन॥ 1.34 ॥
अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते।
निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन॥ 1.35 ॥
Transliteration:
kiṁ no rājyena govinda kiṁ bhogair jīvitena vā
yeṣhām arthe kāṅkṣhitaṁ no rājyaṁ bhogāḥ sukhāni cha
ta ime ’vasthitā yuddhe prāṇāṁs tyaktvā dhanāni cha
āchāryāḥ pitaraḥ putrās tathaiva cha pitāmahāḥ
mātulāḥ śhvaśhurāḥ pautrāḥ śhyālāḥ sambandhinas tathā
etān na hantum ichchhāmi ghnato ’pi madhusūdana
api trailokya-rājyasya hetoḥ kiṁ nu mahī-kṛite
nihatya dhārtarāṣhṭrān naḥ kā prītiḥ syāj janārdana
Translation: O Govinda, of what use to us are kingdoms, pleasures, or even life itself? Those for whose sake we desire these things—teachers, fathers, sons, grandfathers, uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives—are here in this battle, ready to give up their lives and wealth.
O Madhusudana, I do not wish to kill them, even if they kill me. O Janardana, even if I gain sovereignty over the three worlds, what pleasure will it bring me, having killed the sons of Dhritarashtra?
Interpretation: Here, Arjuna is overwhelmed with sorrow as he sees his loved ones on the battlefield. He questions the value of winning the war if it means killing those he respects. Arjuna’s moral dilemma exemplifies the internal conflicts that arise in matters of duty and righteousness.
Yet, had Duryodhana been in Arjuna’s place, the consequences might have been different. Before the war, Sri Krishna attempted to avert the conflict through diplomacy, just as Angad was sent to Ravana in the Ramayana. However, when ego and lust overpower righteousness, war becomes inevitable. Thus, the real “virus” in the human brain—ego and lust—must be eradicated, as it has caused suffering throughout history.
The Upanishads’ Deeper Perspective
The Upanishads go deeper into the nature of reality and the self, encouraging introspection and self-awareness. They urge individuals to look beyond the material world and understand their true nature. This wisdom can lead to a more harmonious existence, both individually and collectively. By reprogramming our human operating system with these insights, we can address the root causes of humanity’s destructive tendencies.
Thinking Right and Acting Right
Koestler’s doctrine, when juxtaposed with the teachings of the Bhagavad Gita and the Upanishads, reveals a pathway to reprogramming our “human operating system.” The key lies in thinking and acting rightly. In the context of ongoing wars, this means rejecting ego and lust, which have historically caused immense suffering, from the epic wars of the Ramayana and Mahabharata to today’s conflicts in Ukraine and the Middle East.
Unfortunately, the egoistic and lustful often dominate decision-making processes, swaying public opinion in favour of war. Hindu philosophy, through the path of Dharma, advocates peace. However, if righteousness is forced into battle, then victory is the only path.
For example, the concept of Lokasamgraha in the Bhagavad Gita emphasizes the welfare of the world, encouraging leaders to make decisions that benefit society as a whole. Similarly, the Upanishadic principle of Ahimsa (non-violence) can guide us toward more peaceful and compassionate interactions.
Practical Strategies for Reprogramming Thought and Behavior
To reprogram our “human operating system,” we must first recognize the destructive tendencies within ourselves and society. Here are some strategies for individuals and leaders:
- Critical Introspection: Individuals must examine their own motivations and actions, asking, “Am I acting out of ego or for the greater good?” Leaders, too, must reflect on whether their decisions prioritize short-term gains over long-term well-being.
- Promoting Peace Forums: More frequent and inclusive regional peace forums can help prevent conflicts by encouraging dialogue and cooperation before tensions escalate. Nations should collaborate not just for economic gain but for the collective welfare of humanity.
- Joint Action on Terrorism: Terrorism thrives in environments of neglect, inequality, and exploitation. Timely and collaborative global efforts to address terrorism at its roots—before it becomes an uncontrollable force—can save lives and prevent suffering.
- Shift in Priorities: Leaders should embrace a shift in policy from “economic interest first” to “human interest first.” For example, decisions on climate action should focus on preserving the environment for future generations, rather than being swayed by short-term economic interests.
Critical Questions for Reflection
- Is our society driven more by ego and greed than by the welfare of humanity?
- Can we apply the principles of Dharma and Ahimsa to resolve current global conflicts and prevent environmental collapse?
- What steps can individuals take to ensure their actions align with the greater good?
Conclusion: A Call for Collective Healing
While the world faces unprecedented challenges, the wisdom of ancient philosophies, combined with modern introspection, can guide us toward a balanced and harmonious existence. By addressing the “virus” in our operating system—whether it be ego, lust, or the desire for domination—we can create a future that is both technologically advanced and spiritually fulfilling.
In a world teetering on the edge of conflict and environmental degradation, the teachings of the Bhagavad Gita and the Upanishads offer timeless solutions that can help reprogram our minds for the betterment of humanity. The choice to eradicate the virus and embrace a path of righteousness rests in our hands.
Inspire Positivity 