The Gita’s Answer to Koestler’s Dilemma: Are We Programmed for Self-Destruction?
European philosopher Arthur Koestler captured a a dilemma that existed for centuries. He suggested that humanity might be programmed for self-destruction due to a flaw in the human brain, a disconnection between thinking and feeling. We know what we should do, but we often fail to act on it. Conversely, we are well aware of what we shouldn’t do, yet find ourselves irresistibly pulled toward it. This paradox isn’t new. Thousands of years ago, the same struggle was narrated in the Mahabharata when Duryodhana, blinded by desire, admitted, “I know what is right, but I am not inclined to do it; I know what is wrong, but I am drawn to it.” So does the Gita hold the answer to this ancient human problem? Can it help us understand whether we are indeed destined for self-destruction or whether there’s a way out of this programming? Let’s explore these questions and try to find out what’s The Gita’s Answer to Koestler’s Dilemma !
Understanding Koestler’s Dilemma with examples
Arthur Koestler argued that human evolution produced a brain with a significant “engineering defect” — the integration of our older, instinct-driven parts of the brain (like the limbic system) with the newer, rational parts (like the neocortex) is inadequate. This poor connection means that while we often know the right thing to do logically, we still find ourselves acting against our better judgment due to conflicting emotions, instincts, or desires. For example, a person knows that smoking is harmful to their health, supported by scientific evidence and personal experience of shortness of breath. However, despite this knowledge, they continue smoking due to addiction, stress, or social pressure, illustrating the conflict between rational thought (knowing it’s harmful) and emotional impulse (desire for immediate relief or social acceptance).
Or, take the another example where people understand the importance of protecting the environment such as reducing plastic use or cutting down carbon footprints. However, convenience often wins out, leading to behaviors like using single-use plastics, driving instead of walking or cycling, or wasting resources, even when they know these actions contribute to climate change.
The Gita’s Answer to Koestler’s Dilemma
Bhagavad Gita, Chapter 3, Verse 36
“अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः।।”
“O Krishna, what is it that compels a person to commit sinful acts, “even unwillingly“, as if driven by force?”
Arjuna is perplexed and asks Krishna why people, even against their own wishes, are driven to act in ways that are harmful or sinful. He is aware that people often know what is right and yet are drawn to do wrong, as if some unseen force compels them against their better judgment. Arjuna’s question reflects a deep concern about the nature of human behavior and the internal conflict between knowledge and action.
Relevance to Koestler’s Dilemma
Arjuna’s query mirrors the same fundamental problem: why do people act against their knowledge and conscience? What force makes them do what they know they should not? Krishna responds to Arjuna’s question in the following verse (3.37) by explaining that it is desire (kama) and anger (krodha) — born of the mode of passion (rajas) — that compel people to act sinfully. These emotions cloud judgment, overpowering reason and leading to destructive actions.
Bhagavad Gita, Chapter 3, Verse 37:
“श्रीभगवानुवाच
काम एष क्रोध एष रजोगुणसमुद्भवः।
महाशनो महापाप्मा विद्ध्येनं इह वैरिणम्।।”
“The Blessed Lord said: It is desire, it is anger, born of the mode of passion (rajas), which is all-devouring and greatly sinful. Know this to be the enemy in this world.”
Krishna answers Arjuna’s question about what forces drive a person to commit wrongful acts, even against their will. He identifies desire (kama) and anger (krodha) as the root causes. These arise from the mode of passion (rajas) in human nature, which creates a powerful force that overwhelms reason and self-control. These forces disrupt the harmony between the intellect (buddhi) and emotions (manas), leading to actions that are contrary to what one knows to be right, which reflects the core of Koestler’s idea.
Final Takeaway | The Gita’s Answer to Koestler’s Dilemma
While Koestler describes a seemingly unavoidable defect, the Gita offers a path to mastery over these disruptive forces. Krishna advises developing self-control through practices such as awareness, meditation, self-discipline, and a focus on higher spiritual goals. By recognizing desire and anger as enemies, one can actively work to restrain them and strengthen the intellect, thereby bridging the gap between knowledge and action. By continuously identifying and working on these inner enemies — desire and anger , one can overcome the inherent conflict and choose actions that align with both reason and righteousness.
Read also : The Picard Principle and Gita’s Teachings: Coping with Unpredictable Results https://thebrightdelights.com/the-picard-principle-and-gitas-teachings-coping-with-unpredictable-results/
Read books authored by Arthur Koestler, Darkness at Noon https://amzn.to/3AXoepM