Friday, August 19, 2016


The general requirements for a profession are well known. Here are a few of them will be considered.

1. The profession you want to learn: engineering, medicine, et c.
2. The aim behind the desire to learn the profession:
a. For money; b. for fame; c. for love of the profession; d. for dominating over others; e. for serving others; f. the procession attracts  you because your father hates it; g. You hate the thing but your family thinks and you agree that the professional degree will add to the prestige of the family, and improve your status over others; h. you have nothing else to do; i. Your close friends are joining the same college, and so on.

So while you may take up any profession, the aims underlying very, and the aim determines much of what happens to you thereafter.

You may have taken medicine as your profession, because your rich father wants you to do it. At college you are more likely to learn gambling and drinking,  if gambling with life at other's expense is your real aim. Then you gamble with your father's money, gamble with time;  gamble with your studies and with your examinations; and later on with people's lives. Already you toss a coin to jot down if there is sugar in a patient's urine without examining it, hoodwinking  the professor, but with utter disregard to the fact that the amount of drug the patient gets depends on this, and you will be laughing like a jackass or a hyena in your hostel. So, though you declared that you wanted to learn medicine, and though you told the interviewing board at the time of admission that you love to serve humanity by studying medicine, what you really wanted to learn at the medical college was advanced gambling and you learn it.

So your joining a professional group or institute is no guarantee that you have come to learn that profession. You will continue to learn what you really wanted to learn, not what you said you were going to learn.

On the other hand, you may have no really liking for the profession, but you joined it,  and you have become more and more interested and you have really begun learning the trade.

So the choice of a profession and the aims behind it may be at great variance. An awareness of these possibilities might help you make a speedier progress.

TEACHERS: Though you will be going to some  impersonal institute or other for your profession, ultimately, you will be learning under a teacher or teachers.

The more complicated a profession is, the more difficult it is to get a good teacher, but slowly you will know that it is your aim that dominates what you will learn.

From the same well known surgeon four medical students may learn four different things:

1. Good surgery
2. How to make money
3. How to shout at assistants and patients
4. How to drink like a fish

because your teacher may be an excellent operative surgeon, with capacity to make money, with a desire to dominate and show off, and a capacity to hold a lot of alcohol. What you learn from this mixture is what you really intended to learn.

If you ask the students for their opinion of the surgeon, then each might answer as follows:
1. "He operates wonderfully. Such good hands and skill. It is a pleasure to watch him handling the knife, although he is bad tempered and said to drink like a fish and is quite showy."
This lad learns surgery.

2. "What is the use of his operations! He is a rogue,  and is unscrupulous and I can't stand his shouting." This lad absents  himself from the operation theatre, makes someone else sign the attendance register, and he does not learn surgery. He continues to learn what he has always been learning --- to be offended by others' behaviour, and to speak easy lies to avoid  confrontation. He never really wanted to learn surgery.

Tuesday, August 16, 2016

The Many Faces Of 'I'

As soon as you want to change the following may be observed:

1. I am not satisfied with my behaviour. I want to change.
2. I cannot change. Something resists this impulse.
3. I do not want to change. Why would I! Even if I want to change, I won't.

Already there are three faces of the 'I'.

Examined further one can note:

1. The 'I' that represents the old pattern of behaviour and clings to it, however unprofitable or injurious it is.
2. The 'I' that aspires for a new pattern.
3. The 'I' that observes and reports on all this.
4. And perhaps the 'I' that decides.

There is conflict between these four. The resultant of these determines the actions. To be aware of and experience these different aspects is a great step forward. And helps in the recognition of the fifth 'I'  that  presides over the resultant action.

Therefore when you say 'I', it may mean any one of these 'I's.

But the highest 'I' is that which says:
I do not know all this philosophy. I am not bothered if there is one 'I' or ten 'I's. I do not want to be a liar talking of things I have not felt or seen; I do not want to be a librarian collecting ideas and books about them.  All I know is  that I want to change - just as clearly as I want coffee instead of tea, or as I want to be an engineer and not a barber, and I want to change, for my present behaviour is not satisfactory. And just as I cannot become an engineer or a barber without learning how to do it,   by merely    saying I want to do this or that, I must also learn carefully how to change myself. It is for my well being; or let us even say it is just my personal whim or wish. And I desire this so much, that I shall use all my patience, intelligence, skill and persistence, and I will go on trying till I get somewhere with this personal desire of mine: and this body is the plastic clay given to me, belongs to me, and I want to make it into the image of something better and better, and I have the desire of an artist, painter or jeweller or explorer, and I shall go on till I change and change till I and my world become better and better...

Well, that is the highest determining 'I', this 'I' that takes responsibility for its desires. The jeweller has to learn his trade. If you want to make yourself something better and different you have to learn the trade, and all that is required for the learning of any other profession.

Friday, August 12, 2016


What can I do? The world is terrible; men are liars, greedy pigs and cruel demons. The whole world is like that. What can I do?

When you say like this, examine the implied consequences of such a statement:

a. It means that everybody is a liar. Therefore, it does not matter if I too speak lies. In fact, I have to speak lies in order to live in this world. So you have a comfortable excuse for continuing to be a liar, encouraging yourself to be a liar.

b. It means that though you are fully aware that amongst your own family and friends there are persons who do not think that the world is so bad, you refuse to recognise that you are speaking of your own world, and that you have the responsibility to change it.

Well, if everybody is a liar - you are yourself. Nobody stops you from stopping to talk lies. If everybody is greedy, nobody stops you from being a hog. Even if they do, you can at least take responsibility to improve your own conduct.

So if you say that everybody is a liar or greedy, you are printing a certificate for your own conduct. If you say that you cannot change or would not change, and in any case what is the use when the whole world is like that, it means that there is something inside you which is entirely satisfied with the miserable world; and your loud complaints hide your love of misery, because you refuse to do anything to correct at least part of the world which is YOU.  

Then there are those who say: It is all God's Will. God has made all this. It is His fault. If God had come and seen you and told in person that He has made this world and so on, then you are a wonderful fellow, and God alone can help you, and I cannot presume to argue with you.

But if you have not personally seen God or Fate then every time you say, God's Will, and why did God do this or that; it is all Fate, and so on, you are either a lunatic or a liar, and unless you give up this lie you cannot progress. You create your God just as you create your world; you make Him out of your lies, and then you make him say or do all sorts of things to countersign your pronouncements. Your God is your own image just as the world is yourself. So your God is like your other statements, a certificate for your present conduct; it does not help you to change yourself for the better, for you yourself said that the things are bad, and anything including your God who does not help you to change yourself is a creature of your imagination, your slave, not your Master, leading you.

So you are the world.

Your God is part of it.

You have to take responsibility for your world and your God.

You know you are the world.

You are its maker and breaker.

As far as you are concerned this is the fact that there is no world for you without you. What happens to the world of others when you are asleep or dead can best be left to them. For you, your world is born with you and dies with you, sleeps with you and wakes with you, and if you are eternal is eternally with you.

Your world is in a mess because you refuse to know the truth that is your world, and you do not take responsibility for your world, pretending that the world is something outside of you and your control - like the puppy dog chasing its own tail thinking that the tail is something outside of itself.

Social reformers and others tell you that you must help or modify the world.

They may be right, but for you the truth is that it is your world, and there is none and nothing outside of you, and that it is you who require re-formation, if you find something wrong with your world.

If you have no courage to take responsibility for your own world, the least you can do is not to complain.