William Kloezeman ENGL 44A TTh 8-9:25 23 November 2010 Self-Induced Mystical Consolation In The Consolation of Philosophy and

The Bhagavad-Gita,Arjuna and Boethius are both greatly in distress and, without anyone else to guide them, structure their discourse as a conversation with a divine being that represents the embodiment of pure reason ( i.e. discipline). In both texts, the protagonist seeks consolation from a mystical source beyond the physical world; yet this source is still framed as an essential aspect of the speaker emanating from within himself. Thus, while the resolution of their difficulties appears to come from an outside source, the real fount of consolation is simply the application of a firm mind to the problem at hand. Both Arjuna and Boethius come to the same conclusion: true happiness is found through contemplation of the divine unity of nature and those things that are truly eternal in life by rational minds that are able to appreciate these qualities. In The Consolation of Philosophy, Boethius is suffering a distress of mind (5) because he has been sentenced to death for treachery against the Roman Empire he has spent his entire life serving. Arjuna, in The Bhagavad-Gita, is a great general whose mind [is] tormented by grief (1.47) because he is faced with the prospect of fighting against his own kinsmen and is struggling with the merits of taking such austere actions upon himself. Boethius and Arjuna both feel completely abandoned by all mortal comrades and appeal to the aide of whatever mystical forces may make themselves available. The first counsels that present themselves to Arjuna and Boethius are Krishna 1

and Lady Philosophy, respectively. While both figures are initially presented as mystical, almost God-like figures, they, over the course of each dialogue, are aligned closely with the personal qualities of discipline and reason. In TheBhagavad-Gita, whilemocking him gently, Krishna g[ives] counsel as Arjuna s[its] dejected (2.14). This suggests the slow building of self-resolution in the classical hero as he begins to explore his inner determination to do what he knows needs to be done. Eventually, Arjunas discipline destroys his sorrow (6.11), under the guidance of his mystical teacher. For Boethius, Lady Philosophy argues that his period of suffering is no time for complaints but for healing (5), and she is metaphorically portrayed as a physician rather than the divine teacher image of Krishna given in The Bhagavad-Gita. Boethius begins to realize that he has nowhere to turn but to personify his own inner-strength as a guiding force because the unprincipled [] have no leader to guide them (7). In this sense, Lady Philosophys own words remind Boethius that only someone already opens to the sway of reason is receptacle to hearing its message and following its dictates.. Having detailed the problem at issue, Arjuna seeks guidance for the continuation of his own life, while Boethius seeks consolation to meet his eventual execution. Yet, both come to similar resolutions to their respective problems. They are encouraged to maintain themselves as intent on action, not on the fruits of action (Bhagavad-Gita 2.47) because most people look not at the merits of a case, but at its chance outcome (Boethius 12). At this point, discipline and reason align as two aspects of the same quality, i.e. self-control. Krishna counsels Arjuna to control[] [his senses], with discipline focus[ed] on 2

me (2.61) in order to fix [his] reason on your inner self (3.30) and seek refuge in understanding (2.49) in order to find a firm seat in a pure place (6.11) Toward the end of The Consolation of Philosophy and The Bhagavad-Gita, both fall in line to assert that as long as you are in command of yourself, you will possess what you would never wish to lose because what cannot be taken away ranks higher than what can (27) Indeed, Lady Philosophy tells Boethius that in his minds abode [she has] installed there not books, but what gives books their value (15). Therefore, the consolation of contemplation and deep thought come from within the thinker, and any personification of the process itself is merely a rhetorical device. Finally, both Arjuna and Boethius come to the conclusion that being forced into the position of having to comfort oneself leads one to a greater revelation of the oneness of all nature. Krishna tells Arjuna that all creatures conform to nature (3.33) and that mankind is no different. Lady Philosophy tells Boethius that nature is content with few possessions and the humblest, (29) and he should follow suit. This simplification of what is truly important in life is the first step toward discerning the unity of nature and the oneness of existence. In The Bhagavad-Gita, Krishna tells Arjuna: I exist in all creatures, so the disciplined man [] grasps the oneness of life (6.31). This suggests that the proper path to truth, happiness and the good is to identify what is proper to the nature of man because the universe [] issues from things that are intact and fully-developed (Boethius 57) and unity is identical with the good (Boethius 64). Recognizing what is right for man, as man, is what is most appropriate to facilitate happiness for a rational being. After realizing what iseternal unmanifest nature (9.28), the rational being becomes 3

content with directing their attention only to those things that are truly meaningful. Krishna tells Arjuna that he must learn to endure fleeting things they come and go (2.14) and that while our bodies are known to end [] the embodied self is enduring, indestructible, and immeasurable (2.18). By focusing only on those things that are permanent and unchanging, the rational being begins to find the eternal peace beyond change (18.56). Armed with this new resolution and self-assuredness, the wise man is prepared to meet any difficulty that comes his way. Because he has give[n] up desires in his mind, [and] is content with the self within himself [] he is said to be a man whose insight is sure (2.55). Indeed, one can exercise no dominion whatever [] over a free mind (33) because a resolute and solid spirit is impervious to all psychic blows. While a well-educated person, when alone and in despair, often appeals to some greater force beyond themselves for comfort, they will, whether in Italy or in India, eventually come to realize that true consolation and peace can only come from within the well-developed individual. No matter how much faith one has in other people or in mystical sky demons, it always comes down to depending on oneself for understanding what truly matters in life. Faith in oneself, however misguided it may be, is as close as anyone comes to demonstrating faith in the divine and the power it represents to have an influence over ones own life.