Tuesday, January 10, 2017


I visit some of my friends at the Institutes they work in - Hospitals, Schools, Ashrams.

Some complain - ‘This institute is going to dogs. Nobody cooperates. The director is a so and so, no good; that fellow is like that; the apparatus is old; the doors don’t shut properly; my promotion has not come through; X knows nothing, yet he has become my senior; my juniors hate me’.

All this in various keys - some, with a smile and smirk; some, with very visible marks of a martyr, ash and sackcloth; some, with waving arms and slogans on a flag.

It is quite amusing. Things can never be right till one sees that the person himself is the Institute. An institute is a general idea. The various persons in it, the rooms, the apparatus, the trees, the flowers - all these are the concrete contents. The wise person, clear in his aims, has the outlook of a skilled artisan. He takes notes of the concrete factors and combines them to the advantage of the work he aims at. If he has not personally acquired an apparatus for his department, his friendly approach can get him the use of it from his colleague. If things are very depressing, at least he can be grateful to the humble mali, the gardener, who has produced a beautiful garden for the Institute. By at least realising that, useless as he claims to have become in the place, he is getting paid his monthly cheque, the least he can do is to shut up and not add to the disorder. But, if his aim is to work in some futuristic society where all are angels without faults, and with virtues to meet his specifications, and if he thinks it is his job to reform all this, instead of doing the things asked of him as best as he can. Then of course, his present occupation of grumbling and spreading discontent is justified.

Moreover anyone who takes the trouble knows, that the most important tools for work are one’s body and its faculties - of thought, mood and organs of perceptions and executions. With anger and grouse he befogs his perceptions and his complaints about a poor microscope are laughable. You are yourself an organic component of the Institute. What you put in, you reap in rich rewards. You sow and nourish disorder, you will get it back with interest. You become orderly, you will get it back, slower, perhaps, because the dominant vibration in the air is disorder.

So I am the Institution. If I organise the Institute within me, that is perfectly within my competence, or ought to be, that is the best I can do. Meanwhile, my promotion to a higher job merely provides me with a larger theatre for infection with my miserable grumbling.

Friday, January 06, 2017


One’s memory of things that hurt appears to be more sticky than the things that one enjoyed.

For thousands of persons who spend sleepless nights because of the supposed ingratitude or insult offered by someone, there may be hardly one who keeps awake thinking of the kindness someone has shown him.This hate poisons one’s own body first of all.

Of course, one can say that love also binds - as for instance, conjugal or parental love. But if this results in mutual constriction rather than growth, then it is because the basis of such love is a contractual obligation, a love that is based on the expectation of return and the feeling of frustration or rejection that is experienced by real or threatened non-return of the affection. This is not often openly acknowledged, but is concealed buy demands of respectability. The insecurity of this possessive love is only matched by the hate it engenders.

The love that is true compassion, a joy in a thing for its own sake is of a different order, and perhaps to be met with once in a millennium, in someone like Krishna, Buddha, or Christ. Krishna spoke of the binding nature of negative or demonic emotions, and the liberating nature of positive or divine emotions.

While patiently trying to train the body to express and experience the positive or the divine emotions of the liberating kind, one can assiduously avoid the pitfall of cultivating hate, not only in its crude forms but also in the more subtle garbs in which it presents itself: Love of one’s country subtly hiding the hatred for others; I am a Buddhist full of love for all, only the others are ignorant sheep that have to be cudgled or cajoled into the system; praying to Christ for the effective physical annihilation of the enemy; telling the son that you are beating him for his own good and because of your immense love for him and so on.

Hate should be discouraged in all its forms by observing that its first effect is on one’s own body. Hate can destroy or deform, never transform.

Hate should be counteracted by its antidote love.

This unconditioned compassion practiced and professed by the pacemakers, the Avatars, is difficult, but is the hallmark of the coming Man; and has nothing in common with the doctrine of love sold in the market by those who conveniently append the pacemaker's name as a trade mark, to more faithfully serve the existing social organization, an expression of its collective ego.

Tuesday, January 03, 2017


The basic brick of all interpersonal interaction is the relation between ‘I’  and the other ‘I’.

In reality, there is only one ‘I’. This is not a philosophic speculation. When you say that some person insulted you, what you know is nothing more than what your senses have reported to you and all that has happened within you. It is obvious that your senses could have only filtered a fraction of the totality represented by the other person. Your disturbance that your perceptions raise within you is your behavioural reality. To the degree you learn to handle this disturbance within you is the degree to which you will be effective in meeting the so-called external source of disturbance. As long as the ‘I’, the owner of ‘its’ body does not recognise that the disturbance is first of all within itself, perhaps, damaging its subtle mechanisms, the ‘I’ will react to the external ‘I’, arousing a mutually destructive action-reaction stereotype which amplifies the problem.

If this basic fact is remembered, then the ‘I’ might be interested to learn a more satisfying mode of response.

Each ‘I’ is a complexly reflecting and reverberating unit. Multiple reflections of hate or love can have laser like effects on a larger area than encompassed by the two persons.

No amount of moral preaching can stimulate a person to effective behaviour as can the recognition of the basic fact of the ‘I’ and ‘ITS BODY’.

Reaction is the apex of biological behaviour. Action is the beginning of human behaviour.

In human society, ‘I’ + ‘I’ can be equal to nxI, ‘I’ + ‘I’ may be equal to I divided by n, where n is a positive number, depending on how they deal with the addition - mutual strengthening or mutual detraction.

Laser effects are implicit in you.