Category Archives: Reflection

Desires are that which keeps one in relationship. All is just frivolous in that it is all about the senses being awaken and readily partakes in norms which keeps one within the realm of the superficial or worldly where what matters is enjoyment or seeking of happiness unlimited. Take the aspect of enjoyment and most are just contented rather begin to question the nature of the temporal in which they are and in some ways that may well explains away the average person’s view of being in the world. That is where everything is firmly rooted in the transient but where the subject feels it is all about a goal based on the deriving of pleasures full stop. As long as one derives joy one may carry on.Life is all about the search for happiness or running after pleasures and to a large extent that is verily the principle governing material living.
On this view life is about being immersed in desires unlimited. In some ways there is no underlying set goals but the tendency generally is to lead an existence merely wishing for life to take shape in a way which deny the opposite of pleasures. The irony is that try as much as one may, the opposites soon catches up since problems will surfaces and that is the nature of being in that nothing happens as per one’s wishes at least not in the mundane world or else we would have been all self satisfied. There are always other considerations which the non spurious takes note of whereas the naïve or most of us tends to live an existence as of life is about as per our desires. Indeed it is that aspect which in some ways makes the world its brute sense go by by in that there is the search for more and more of the same. Or so the brute will say. Is not life about having a good or a great time? So that is how it should be. And one moves along, the lack readily becoming apparent in that try as much as one may, the fall will arrive, forcing one to take note of it. There is no escape from it.
Even the most qualified by mundane standard often fall to the depth of absurdity when it comes to seeing or relating to others. Or learnedness or even scholarship serves little as the subject plunges to a low level at seeking and fulfilment of the the most basic instinctive of desires which is all about gratification of the senses. Even so, a chase, the chase goes on for ever when suddenly what comes face to face is the stark reality.
In spite of this, One therefore is submerged in that culture which calls on one regardless of who one is to seek at deriving benefits for that egotistic self. As long as the latter is satisfied in its superficialities, a feeling of satisfaction is felt and the subject feels relieved at either winning or at least having an upper hand.There is almost a right to feel that everything needs be as per the subject wishes again based on a way denial of existence to the other or others however much the latter may seek it to play it on the pre defined terms. One feels that winning is all about oneself whilst denying the other. That is the problem of the way of the superficial. Although having a clear aim, it fails to abide by its own rules. As long as the going is good and one is self satisfied, to be sure the participant will abide by the rules and the moment that it fails to reach a certain standard or where the other overtakes the subject all is left in disarray.
A vulgar mentality always never sees beyond itself. To be wise is to see that verily there is inherent problems in even the whole process of being. An awakening means to be able to see the frailty of being as it exposes itself or impose itself with the subject along with others merely succumbing to its ways which curbs oneself in surrender by espousal of a certain norm which essentially is no more than being reactionary in approach. In this vein, there is a feeling that one or that every other or others associated with oneself is of a different calibre and belonging to that class in the mould where all needs to succumb to its desires. And when facticity hits being, the subject falls flat and refuses to acknowledge that each and every other has a similar right to simply be.
That is the problem of the mundane in that there is always a lack so to speak and as soon as one realises that this is so, there is a movement on towards the non material where a genuine search begins. This is the point of the enquiry when one really searches in that one is never a complete other but a somehow needs to have a genuine starting point. The opposite is that one has an arrogant approach in that an impression is provided that the subject knows it all but albeit all is based on the mundane which one posits from the material and tries adding credibility to its ways. It would not do because it is all about a truncated form of being which seeks to dominate and project its vulgar ways. In spite of scholarship of the mundane way, negativism creeps it as we hinted above. Conceit and envy emerges and with this all sense of reaching out is lost. Rather one is no more than a crude element just seeking what is best for oneself whilst even denying respect which is fundamental to life lessons of being. Instead it is the ways of the brute or vulgar self which rises seeking to dominate and coerce others onto subjugation as of all else needs to halt by what has been pre-defined by a system which the subject abides by. One carries on willingly in the game as we observed earlier so long as there is no hindrance to the petty ego but as soon it is overtaken by any other, it fails to acknowledge its own lack as per the system which serves the actor in question.
So it is a question of being sensible of seeking a way which does not deny but acknowledges or that way which definitely not to deny but reach out onto the other and surely not to be arrogant but developing positive modes.The perennial question remains is this possible in the realm of the material or should one seek elsewhere? Or in populist terminology really it is about the million dollar Q….which takes one away from the nonsensical towards sensibility or rationality?

In the silent of the mind, one may dream about being in an authentic form rather than submerged in the vulgar ways of the world. The latter subjugate us into a particular way of being often based on a truncated form on aspects of non perception or the what is. It has at the outset an inbuilt superiority which is taken from the crude materialism where it is all about me and the other and the others with a fierce competition at the outset. Or it is all about outdoing of the other or others…. by whichever means necessary.
There is always a movement towards trying to be better than the other and or engage in living as per a certain way which ignores a more comprehensive way and or try to put bigotry at the fore even at the cost of trampling on the other. There are lots of structures around and about which claims that the way of life needs be as what they propose. The naïve adherent gets ensnared into a particular form which in some ways reflects one’s being. One who is diligent does not simply whimsically adopt and accept a way of being based on emotion or as Srila Prabhupada has warned… “Religion without philosophy is sentimentalism and sometimes fanaticism.”
A way of life which ignores some other, any other needs be questioned as it is based on frivolity or speculative mind. Where this happens, some other is excluded due to the whims or how one sees things. To be sure it all about being sensitive to not only any other but every other. Where there is such a lack, there may never be a a genuine proposition.
The test is not about whether an adherent is seen to be doing this that and the other as a way of fulfilling a contract as per a show of a ritual which is accepted and appreciated and then fall down to a depth of ignorance of being where one later easily tramples on some other any other about us but a clear question of whether one has really comprehended on the why of one’s engagement in something or anything.
Meditation is not simply about closing eyes and retiring from the what which unfolds about us. The moment one does so, all sorts of nonsense emerges in the mind and the subject becomes no more than an object being carried over in thoughts which dictates of how one should be. Unless the person at the outset discovers a clear way of being which is non exclusive one is always a victim of the temporal. With this being so, the subject seeks to adopt a way of being which further encloses oneself in a certain way.
By so doing, one remains fix as per a certain agenda of being where all is dictated by superfluous materialism. It is not only a question of transiting towards the non material. It is verily paramount that the subject in many ways wise up to being less what happens is that attraction for the ways of the world is always there where one is englobed in a way which keeps subjugating the self. “ Religion is the opium of the masses” said Karl Marx and in many ways this reflect the fact that every other seek that which may not be. A way of life based on a form which one adopts and so feels is the be and end of everything.
The problem with such a view it lacks a disregard for other and others regardless of specie one needs to add. The test is not that one is engaged in a ritual of some or any form. It is verily about whether one is a expert at finding out and deciphering those innuendos which makes one stop , pause and reflect or engage in a ways which puts any other at risk or belittle the other. An opium indeed have no regard for the other. One is entangled in a groove of being where all that matters is verily that false ego or bodily self in which one is trapped where nothing matters but oneself.
An arrogance of being governed by the principle that one knows or that one is better than any other where the not me is either ignored, pushed aside and later on despised. All the time , emerges that bossy-self who knows and creating a false impression about the subject in that it is way above and beyond others or let’s say it is all a struggle just to try to impress upon the others than one is of a different calibre. It is about trying to be what one is not. In the process, more pains come to oneself as one lacks not only expertise but also in every aspects of authenticity of being since one is simply in bad faith as Sartre may remark. Like the chef who feels that every other needs to be subjugated to oneself or there is verily a poor apprehension of life about us. It is only by realising that one is no more or else than any other.
It is never a question of belittling others. To do so would mean that the effect of karma will eventually catch up. To be expert is precisely to understand one’s in situation in life not as a superior or inferior but as an equal. One is not caught up in the categories of the mundane where one may never perceive not only what needs doing but also what needs be refrained from as well as being sensitive to the other. That other as is revealed whether as a person, an animal, wild life however minuscule it may be.
Not to have this perception means that one is no more than a brute who feels that one have licence to do as one pleases. The sad story of the world is that there is a lack of reflection as everything is based on copy cat style of life where one adopts and run after the mundane or some form which is exclusive to a group which merely reinforces or denies being to some other. Unless one has a sense of communism in its transcendental form not merely intellectually but actually….. and or see that each one is a lack, problem will continue. Or it is a question indeed of being a life specialist…. And moving away from trampling on any other whether actually, verbally or otherwise whilst causing despair to any other…one will be immersed in ignoramus in spite of trying to be what one is not…

Most of us tends to know what to do and what not to do at least those that follow a bona fide tradition or a culture which does not either denigrate or keep thinking that they are way above others and others need to be subservient and that only they or that culture of which they are part of has a reason to be. Sure in the process there is not even acknowledgement. In this way, they or others may not be quite aware as they are entangled in desires of a selfish kind which tends to dominate their whole being for which they lead often a way of life which leaves one baffled as there may be ignorance of the other and others as for them it is a just a question of survival even at the cost of cheating others and or being rude with arrogance appearing freely whilst envy is already part of the equation which makes our comrade reside in a world where trampling on the other is the norm. The strategy used by such an adherent is that others matters little and they are objectified and seen as lesser being and or they may be duped into their limited ways of being.
Adopting such a norm by the superficial is there and about us wholly as after all one reacts as per what is perceived usually and posit that insidious experience of the mundane into the non temporal. By so doing, one is no more than our non transcendental friend who belittles any other which brings one to the point of our discussion. To be sure, it is not a question of knowing what to do or not to do. That in-itself is insufficient. One has to be alert of others in that the latter are sentient beings and such one is warned to be respectful to one and all regardless and unconditionally. It is incumbent that one develops strategies whereby the subject does not to fall prey to the norm or ways as adopted by the vulgar. One who is reflective may not be a reactionary but rather seek those proactive ways of being which is part of being reflective as there is a need to see that any other is a living warmth.
Arrogance unfortunately tends to take its toll in that one easily becomes a victim as the subject feels that one is abundance of knowledge based on a mere transformation of an attire or sudden adaption of a way of being. Whilst in the rare souls that may be case, when the latter are not reactive but proactive where the subject takes note of the other fully in all humility with reference that any other verily indeed regardless of species even is an equal as a kind of non material communism. But the average are trapped in a false ego trip regardless of so called knowledge where what is missing in the equation is the how which to be sure misses the point of seeing the other as a subject. Wisdom dictates that the other is not a mere empty barrel to be drilled/ filled regardless of whatever the input maybe. It is all a question of being conscious not verbally and or intellectually but wholly and fully. … which implies in the least calling at the outset to have respect for the other.
The vulgar or the rude cares little for the other in truth but readily carries on in a ego trip whereby what matters really is not that living warmth or comrade other reside as per a parroted self which lives in imitation of some other or what an observer may notice is only aspects of knowledge without comprehension being thrown about and with no real application all arrives without thought which deny the other respectability. Or to put it again plainly one lacks the apprehension or wisdom to make a breakthrough and or reaching out to others.
Any other equally is a subject who deserves attention and care just as oneself, thereby it is always a question of reaching out rather than belittling the other. To do the latter, however one may be knowledgeable will show in lack of respect and where there is no respect arrogance surfaces and when this is so the subject feels that one knows it all. That is the problem of the insensitivity or a failure to acknowledge that one is never better than any other. Or that one is always the same as any other. The problem with materialism is that the subject is duped upon seeing the other as a lesser being and or that one is of a different category whether one knows some thing, as if by that knowledge or little expertise that one views the other as being different and unfortunately even in transcendental quarters there is also a hierarchy based on some theoretical knowledge without applicability or a lack in being whereas the call as far as one knows is that each and everyone has that same lack as one is always called upon to see the other with equal vision. Unfortunately, lesson like these are bypassed as one easily succumbed to the ways of the world which dictates that the not me is somehow a threat or if not a threat certainly someone to be abused and or put down as life as it unfolds in the material arena is all about seeking to be that or above the other where respect and humility are mere categories.
The process therefore becomes one attempt to dominate the other, a domination which somehow the vulgar feels is the forward which is based in spite of its intention to be no more than trampling on the other where the latter is subjected to denigration where respect and warmth extended does not exist. It is a world of contradiction which learnt from the mundane and superimposed on the non material. That this creates friction is more than obvious as our comrade rarely may develop a relationship proper with anyone and all surroundings are a constant threat which often leads one towards withdrawal. In truth all resides on the failure of the subject to acknowledge that any other is never an object to be rued upon but rather seen as similar to the self that one is and or verily not necessary belonging to the humanoid specie but even any other being. Is this possible. That indeed is the challenge!

One is not perfect. We always lack. Jesus, we are told, arrived taking the sins of the world in order to revamp humanity. He accepted the loss of his life simply to put humans on par. Yet as a species, humanoids have failed to take note of that single act and carry on trying to impose itself not only on the world about itself in terms of inanimate and animate but crucially on its own kind through creating barriers. With such barriers, one walks about as if one is perfect and therefore truly becomes proud, and with it arrogance and fault finding on others to such an extent that there is loss of track in being. The point is that one feels that the self is always right. It is always the other. Not only that, all aspects of even negativism is justified including always wanting to have the upper hand.
To be sure, all these are noticeable in terms of not only what we do or engage in the opposite of what the famous son of God stated, in terms of having anger, hatred and violence we are readily at each other’s throat for a yes or a no. And so the point is not to criticise the other rather than looking inwards into oneself and or seek to understand first what is the intention of the other.
There is a running after, trying to be what one is not and indeed a kind of a last ensnarement of materialist culture which is adopted in an effort to keep imposing that self onto the world based on a model of mundaneness. The problem with the latter is that it has its ways, systems and with its problems it lacks the quintessence aspect of apprehending that there is verily a problem in materialism. There is no way that one may try in a piecemeal way to adopt and use the methods of materialism and seek to be that which one is not. The starting point misses that apprehension that one is not perfect. In the Bhagavad Gita, Krsna makes the point clearly to Arjuna that there is no such thing as independent existence in authenticity. To be sure one may always choose one’s path and the price that one pays is precisely being entangled within the norm of the superficial and of being overwhelmed by the modes of material nature which takes its toll on the non reflective as one may notice even if one is a president or a pauper, one is enticed by lust, greed and a feeling of trying to be better than the other rather than seeing that one is immersed into the arena of the contradictions where one misses the boat of initiation which clearly specifies that humanoids like other species lack, and or to forcefully adopt and seek the ways or norms of materialism has its price and the price is heavy in that the individual may adopt ways which belittle any other for the self , nay that false ego and or bodily self with which one identifies oneself with.
The problem of trying to find a cure by adopting ways of the temporal is that it misses the point of being in that all is about patching here, there and everywhere in an effort of seeking a real solution to separatism and its ways. Try and adopt ways and strategies of the temporal and one may only get what is input inside.
What one needs to seek is to explore the non-temporal and see whether there are genuine ways to counteract frivolities of being rather than succumb to its ways. The point of being is to be free from the problems which are created by the genre of the temporal and it is verily incumbent on us to seek that which may not be associated with that which merely leads one towards confusions. Patching here and there simply would not do as what is at stake is the whole modus operandi in that there is a failure of acknowledging that what cometh of that which is from the realm of the crude may lead nowhere as precisely one keep thinking within that model of affixing as per the norm a way which in-itself is part of the problem.
The big problem indeed is that the subject which is the temporarily feels that one is par excellence and that all things needs to revolve around the self and so partake in some ways in that last snare of illusion which tends to make one feels that one is perfect and so others need to succumb to one’s being. In doing so, one develops the way of arrogance in that there is a feeling by the subject that ‘I ‘ is a controller of things about oneself and that all else needs to be subservient. With this being so, all sorts of other frailties creeps in and even where relationships are strained to put it all mildly, the subject always justifies its sense of not reaching out and yet the point of being is precisely to be away from arrogance and adopt a way which always at least acknowledges rather than despise. Yet, this is missing as our comrade feels complete per se in that there is a knowledge of what is to be done and what is not to be done. What is missing is most obvious to an observer. Or let us say knowledge by itself is insufficient. What is required is an applied form where wisdom emerges in that one knows how to apply the ideas of both what to do or what not to do. Or it is never about being as simpleton as the other and others about us are sensitive beings. Just trampling over all others for its own sake due to the fact that one knows is insufficient. In this sense there have been some guidelines on how to be provided elsewhere from the Personality who started Christianity but also by Krishna in the Bhagavad Gita. All a question for the researcher is to prove and seek a way which is authentic and non exclusive as guidelines are given to all and to be sure problems arise where one fails to apprehend and contend with imposing and in process trying to be what one is not.

That this reigns supreme almost everywhere is there for all to see. It takes over the self and the subject becomes submerged in anger, hatred with bickering emerging. That is the way of a reactionary which merely thrives on what is about as there is little creativity in actions bar that of seeings things as a per veil which puts everything around and about in boxes.
Fixation is the mode that one operate and the subject is just a victim of the reactionary temporal which is not perceived readily as and forces its ways. The point about this mode is that the categories as above also is associated with envy and from its impurities others may be affected. The victim is just a a walking contradiction of such desires based on me-ism and veil of on the petty self where there all is about the temporal or the bodily self. There is little thought placed beyond the corporeal as it is all about the me, me and me.
Aspects of reaching out is there only if it brings some adds on to the subject. The retreat is all about that inflated ego which the subject is beyond and above everything. There is a refusal in acknowledging what is about even when faced with reality. The problem of withdrawal onto the self is far too obvious. The body is the measure of everything and it is about what is there for me and where there is nothing, retreat emerges to the point of absurdity as lust has its special ways at providing rationality to the temporal which thrives on norms of negativism. That others may witness is obvious bar the subject which is veil covered to the point of merely seeing no other but what is only about oneself.
It is like being in a groove of miscomprehension where what is not is accepted as what is and what is seen as perversion. With this being so, the opposite of negative is never explored or the norms of positivism that of seeing the other as a living warmth is never there. Seen as the antithesis to whatever one stands for the vulgar prize its own ways of sadness, attachment and bitterness as being the way ahead. There is never any rapprochement except when it suits the subject. To move away from the category of causes distress about is never easy. There is a whim of atmosphere of dislike prevailing about the self which the person radiates about the self. The point about negativism is that it is an unwanted poison which if left unchecked may carry on polluting everything and everyone.
As one becomes a victim, one way of being is so dominated that it becomes the norm and one firmly believing that is the way to be. The point about separatism is that the subject never quite ask what about if every other were to adopt one’s ways. The crunch lies verily in being rational, and as may be observed it may be the case that the malady from which the subject suffers may prevent the latter from seeing any other with the obvious question being how does one bring sanity about. A challenge indeed. But the subject is never ever ready but bases one’s approach through a complicated model rather than that of simplicity with a firm process of being very simple and straightforward. The point about living is never to indulge in complications or other sophistication but lead a life free of duplicity and being frank as there is nothing to hide or trying to control. When one take the view that others are to be controlled in some ways or other that is when problems arise and again fall in the realm of the temporal and again plunges into absurdities.
How does one move away from separatism, envy, the malady of hatred and or anger with its violence and atmosphere of disgrace? To be sure, if one sticks to the realm of the temporal there may be hardly any ways at combatting this disease which left unchecked becomes a vermin awaiting its object to pounce at all times. To try and have a solution of the temporal is merely patching here and there and or managing the illness or afflictions of miseries rather than looking at the root cause to rid of this for ever. Or one needs to reflect seriously rather than doing mere patching within the temporal as the point about trying to mend the material by similar mode merely adds onto the problem.
It is verily a question of reflecting on those ideas of non negativism as a way forward where one is no longer submerged in mere afflictions of bickering through being a reactionary and or thrive on anger, hatred and envy but a question of exploring the more pro active forms which may never brings about through one’s actions and opening up to possibilities of the opposite as a start to those norms which creates discordance and instability and separatism.
To be sure, in other ways it is always left to the person to discover the path of non hatred, reaching out towards all by commitment of negating anger and or hatred through separatism and seek that which is unifying rather than divisions. A mind intent of carrying on regardless or wanting control over oneself or others may find no solace in aspects of gentleness, aversion to fault finding and or compassion for all living entities. Their approach is to seek that which is based on a prevent sense of truthfulness which is subjective and divisions rather than a rapprochement of a form we are trying to argue for. The way of negativism merely promotes a culture of being fine oneself to the exclusion of others which is fine for the exclusivist partial ways of beings. What proponents of negativism needs to do is ensure that they remain consistent and keep recreating disharmony which they fail to apprehend at all times thinking that what they promote with their vile ways is causing more and more problems in the world arena. The norm of silence and being at one with the self and others may never be apprehended but then that is the way of negativism. The point is do we also subscribe to its views which takes the what is as erroneous and the latter as what is.
Or it is a question how does make a leap forward from negativism towards positivism?

In life it is always a question of that the other lacks in this ,that and the other and the subject moves about and around as if one is complete par excellence: it is the other and always the not me; whereas me, ‘I’ am fine and verily the lack is in the not-me. The subject as such becomes an expert in everything, readily wanting to pounce as and when a lack is noticed.
To be sure, Covey’s dictum from the 5th habit, subject of our blog herewith means little to our comrade as the latter’s intention is verily try to be an expert at everything or let’s say more precisely always seeking to freely throw about one’s advice freely in the mode of seeking to downgrade the other whilst trying to boost oneself. It is called malaise of the temporal where the subject is a free agent, and always looking at any minutiae often irrelevant and or sometimes made up ones in the other as if the subject is free of it. An opinion which one holds dear and throws about as if the subject is free completely from any lack.
This is where the subject of our blog opens up for discussion. Life exposes itself with others around and about in abundance never trying to initially makes sense of and seeks to comprehend the other. Let’s explore this further: What do we mean by saying that one needs to reach out to the other? It is about trying to firstly be appreciative and or reach out in spite of the petty self. Definitely, it is a question of suspending the false ego which feels it owns each and everything towards being sensitive where the other, nay any other is seen as an equal in that the latter is never traumatised and or one always seek to view living from the perspective of always accommodating and never trying to harass the not me but seeing the other as a comrade or living warmth fully and totally rather than being a source of despair to the other.
To be able to appreciative of any other is that which is called cooperation and its opposite is that which may lead into squeezing any other as an enemy to be put down and when this happens the subject is always on an alert and seeking friction whenever and wherever, and arriving from a position of insecurity. Let’s pronounce that the situation of the subject is one of failing to learn and or find any positive. Nothing like this exist in his vocabulary. It is full of negativism and a life built on saliencies of the absurd where all the subject is interested in its own petty self. The other is seen as an object of non-like whoever the other may be. It is all about the petty ego which dominates or rather one wants to see it dominates the agenda. One is as such entangled in a network of hatred and ever anger onto the other with a view that only one knows and the rest a mere mass of objects to be moulded. It is a kind of a repugnant way to be which the subject defends. Criticism is at the basis of its raison d’etre whilst brushing all else and everyone aside. If needs be, for oneself and to gain royalty of purpose where the self is always in promotion whilst trying to pour scorn almost everywhere. The sooner our comrade learns that life does not merely stops with its petty self the better it will be. One needs to awake from the forest of negativism and reach out towards positivism the better it will be for its own being as being battered elsewhere one sense that it is a way where the subject feels it may impose freely on any other.
In the process there is non comprehension about being-ness with the first lesson to be learnt is that one may hardly live without the other or the exercise is very much about connecting with the other in a spirit of positivism rather than its opposite as in the former lies a togetherness of being where there is unity of purpose, without which even our subject is at risk as the way of blatant negativism is about imposing and throwing bouts of hatred, frictions about which merely adds fuel to fire rather than seek towards comprehension. Austerity of speech y is about usage of words that connect and reaches out in the mode of positivism therefore it is always trying to be throw those in the arena which are pleasing, beneficial rather than agitate and create disturbance. It easier to throw babbles and verbosities which causes friction, anger and hatred in trying to led a separatist style of being where it is all about the petty ego in action. The call here is indeed to be appreciate and seek to understand totally, fully completely rather than trying to keep creating tensions about. That one should aim trying to reach out and abide in positivism cannot be more than obvious. The question is: will one caught up in a corrupt way of being, with vibes of negativism be ever free from it to verily see and apprehend rather than impose.
Yet sooner one learns that life is not an isolated or separated affair where it is all about the me, me and me but also about the other and the plurality of others to the extent that makes one almost an insignificant being when face with what is seen around and about. Naturally for our comrade it is all about arrogance from the self which takes precedence over and above any rapport to built. More precisely there is no rapport in the scheme of one who puts a permanent veil about its being and always attempt at plundering of others. Unless one awakes from that malady of hatred, anger and seeing enemies about one will always be in the of despair, hatred, confusion and ignorance of apprehension without which there may never be a success of seeing life as it is but rather a perpetual way of witnessing through a veil of hatred and confusions. The point is to awake, arise and perceive as it is. That is the challenge!

In life one needs to perpetually question oneself about being and where one is in terms of one’s situation….where one is, what one does, where one is heading, how one is relating to others and most importantly to keep checking that goal of life! To be in the midst of the arena of the temporal one is always surrounded by vibes which challenges the self as to the what, and how of being.
It is equally important to have a goal in life so that one knows where one is heading. To do so takes away those aimless ways where one simply drifts along, not knowing or having a purpose and or moving about in the realm of the mundane hither and tither as per the perforce of the whims of the animate or inanimate elements. To have a vision of where one is heading means there is clarity about that objective which for the most part eludes one entangled in the ways of the world. The latter has a way of keeping one entrapped in its claws as thereby wandering around and about in ignorance. And yet this is precisely how a conditioned being is just whimsically drifting around and about. As such, one is simply a victim of the temporal with practically no vision. For sure, we referred in an earlier blog, borrowing Covey’s remark that the subject is like putting oneself in the hands of a pilot without a compass. Wonder how many would seek to board such a plane. In some ways this is how one is, without that vision of being where one is at the mercy of the temporal.
Life throws opportunities for us. It is incumbent that one does make a choice not based on a shrunken mode where the projected categories are of hate and frictions are verily imposed on others whilst placing oneself in a knowledge based on seeds of hatred and or violence. Naturally to have any such intention means there is a lack of being where one projects a truncated way which separates . Where there is separation, one is at the mercy of a way of the temporal which usually seeks to belittle the other.
To be sure, one becomes a victim of one’s choice, as the subject may only become that as per one’s vision and unless one discovers the way beyond boundaries, the subject will remains but a mere object re-perpetuating a way of being based on some negative saliencies of separation. The danger of adopting and exposing a way of separation means that one participates in a subtle form of violence.
Or it is verily incumbent on the subject to stop, pause and reflect, precisely to be able to come to terms with life as it is and or indeed seek a choice with intelligence and diligence. Often things are done in a haphazard way and or all our so-called choices are verily not choices per se but mere reactions to what is thrown about in life and the subject takes this regurgitation as being the be and end all of everything whereas a little reflection may indicate that one is victim of the temporal or the modes which dictates by being a mere pawn in the equation and yet one walks about as if the subject is in control whereas the contrary is the case in that these choices are pre-empted by that which is not within but without where essentially one has lost control.
Or we may say that one is back at the point restart only to discover that one is in the realm of the plane with a pilot minus a compass and not knowing where one is heading. The fact that one is in a not dissimilar situation is all too obvious as one heads in a frantic way on towards trying to navigate the self through existence. Someone has said we become what we choose and in a way that choice and or setting a goal is verily important. The imprudent easily will be misled along the way as one is no more than a follower and so as a reactionary one merely lives in the world created by others with the subject being a mere puppet. Things are done this way and not that way as if the subject is a mere empty vessel, being here or there just to be filled. The choice to be so is dictated by one’s consciousness of being. With a lack, one adopts a similar truncated objective.
The lack may be seen in that the subject runs from a similar choice to another, always an incomplete one since separation is there where someone else imposes on the self. In such a mode, reflection is abandoned with one becoming a victim of the other and where this is so, one is no more than a puppet being in the claw as of the other. As if we are not warned sufficiently from Bhagavad philosophy which clarifies the point that we all a fictive of the temporal modes and when add prejudices and similar bias to subjugate the other the fact of so called choice simply is non existent as one may have adopted some way, or any form of being based on some criterion where reflection is abandoned. It is incumbent to be aware that life is not simply about following and living as the whims of anyone. Where one fails to see the logistics of being it is best that one takes time and gets into the stop and pause mode which eventually may lead to taking stock rather than walking about vaulting an air of so called knowledge based on some separated way of being. The vulgar may retort it is a choice. That may well be but to choose to denigrate any other shows precisely a lack of being and to try in constantly pouring negativism in encounters, to be sure is not the way of one who is prudent. The point about being with others is to precisely keep taking note of the other not as someone to be put down whilst oneself is elevated on a pedestal but it is about moving away from the norm of separation towards a unity of being, for without a rapprochement there may never be a chance of togetherness. The vulgar though is more than happy living in the norm of hatred, friction and anger. The problem of choice of course is that one take the what is at facticity and what is not as a perforce of everything which is to be espoused and adhered.

There is always a choice in life. To say that this is not so, is to close the self to possibilities of being and thereby refrain from taking full responsibility for leading whatever life the subject chooses to. Or it is a question of seeking any other to shift the blame on for one lack of being authentic. Or in the way of joining to the forces of materialism one sometimes justifies that lack by perhaps saying one is fine. It is the other and always the other. Me-ism in the process arises and the false ego that crude bodily self becomes the measure of everything and the guideline being that one may do no wrong. And it is that brute other which is the cause of everything improper and negative about.The mind of such an author never quite probe into the self but seek for solutions externally.
It is the other. That is where the blame is. The ‘me’ knows it all all. There is no humility but simply vaulting an air of arrogance and hatred about and verily polluting the atmosphere with its vile saliency. It may never occur to the subject to halt, and take stock and or reflect which is alien to oneself as the arrogant feels that there is no other like the self that one is and so either that others simply realise this or the subject tries to throw in seeds of discordance as if by doing so the latter is making a point.
One may never learns from anyone or any other. The self-made entity walks about with an air of arrogance about it bodily-self, immersed in self pride or egotism proper to be precise. And so content with its envy the subject airs but negativism in its perimeters and to be sure having little or no respect for anyone. In that mode, there is never a question of reaching out, at creating links but more of an arrogance around and about the self and in the process simply emitting norms of non positivism in any arena. Part of the problem is that one is mere product of the way of contamination in which one is a part of. Rather than recognising the realm of the transcendental, our comrade is far too busy at imposing the vibes of frictions around and about.
For sure, it is pettiness in operation, and where this is so it gets stuck and confined in the realm of the material where it is for ever a kind of vicious circle characterises mostly by the ways of confinement and fixation with the subject in question being no more than a container full of hatred and envy as well as seeking to pour scorn here and everywhere. The mode of such a one is that it may never choose or if it does, it is all on the superficial. There is nothing quite positive. Or all is a crude materialistic way to be. In such an arena the genuine is thrown about and make way for the foul and loud mouthed proponent of hatred. That there is a call to rise from the platform of the vulgar is all too clear except for our entangled comrade. A question of being alert. How may this be so when one is full of negativism par excellence? The other question what does one do when face with such truancy of mind? Or how does one tame such a self which if unchecked may always propagate the norm of its ways where the inverse is taken as that which is real and the latter seen as mere no real. In the arena of the superficial, the world of the subject is a perverted one where things are upside down…. with the non real accorded reality. And the real becomes a perverted way of being in that the subject chooses that which it wants based on a saliency of negativism. The choice seems to be as long as I am all right and or things follows a pattern of one choice who cares—by the same token, the subject is intent on creating frictions and resides in the realm of that temporal which brings about anger and hatred in and around. Co-operation happens when it suits the party that one belongs to or when verily things revolve around and about oneself. Try and move away from it and one is in the domain of negative vibes. The doer, that notorious one which seeks to and maintain control emerges.
The ways of the the world are thus that either one conforms and hold in surrender, the other remains a brutal opponent in the mode of anger, hatred and as such a fierce being which merely commit to propagate negativity around and about. Try and be different and one is slaughtered for a failure not to espouse the ways of blatant materialism. One fails to perceive inherent problems and or contradiction of being.
To be sensible is precisely to be alert at all times and realise that there is always problem inherent in the material culture and try however one may there will always be a lack at trying to find a cure from that which is by nature merely brings other problems rather than a solution. One needs to and find solace in another realm towards transcendence as we observed in our previous blogs. A question of being sensitive and truly mindful where the ways of the world merely provides more of the same impotence modes where one merely espouse more frictions and brings in negativism rather than genuinely trying to seek for a solution for the malady of friction, envy, hatred, arrogance and violence.
The challenge indeed is to probe in the mode of positivism onto the polluted atmosphere which is all about oneself. How is it possible do so without adding on to the misery and or falling into the trap of the mundane? Moving onwards one needs to look at what is about and around in full faith not being entangled in any malady which the temporal or what the contaminated perpetually throws at us. A big challenge which the reader is called upon to reflect upon so as to make sense of the dialectics not as per an ‘ism’ which subjugate one but verily liberate one towards a la freshness of being onto that realm of just being!

The vulgar mind is there ready to pounce and never quite get in the spirit of being, a togetherness where one apprehends life as it is. The subject is such one feels it knows each and everything. There is no readiness to be there. Absorbed in its way of being where one is whimsical, a walking contradiction our comrade only lives in the negatives. What it sees is a realm which is imported from its encounter of the superficial and willingly attempts to impose this on each and every aspect of way of life.
No effort is made to be there and apprehend what is unfolded. Whatever experience is unfolded is simply dismissed as the ‘knower’ is far too affected by its own whims. Content by the baggage of previous hatred, pride, harshness happily one dwells in these and adds impetus by adopting conceit as a way forward. With this being so, the subject becomes a mere antithesis to any and everything. Part of the problem is that one has a hidden agenda that of trying to control and always wants to be critical as there is a feeling that only that petty self knows it all. The other agenda is that there is an attempt to belittle others about and as such this will add credibility to one’s being.
On a more impersonal level, the subject wants to be of those who wish to be in control in spite of the fact that this may not be so. Precisely because of this non fortunate state the vulgar tries to sow seeds of confusion. Such a mind will deliberately also attempts to play one against the other and go to lengths just to be critical and spiteful. One whose mind functions like this may never quite appreciate any other. To be sure there is always aspect of garbages which are deliberately thrown about here there and everywhere like creating false news where the subject feels good about creating confusion. In more simple terms it is about throwing mud around and everywhere….
Minds such as these has nothing worthwhile to contribute as a way to move onwards and forwards. They are caught up in a way of being which may never be awakened to the positive. It is always based on a carrying a baggage even if it be negative and to be sure for most part one who carries a salience verily is no more than a mere nuisance as they are contented in seemingly placing the seeds of hatred and anger about as such minds rarely looks out for the positions. As such the vulgar is dented in its approach to life. The subject is just a bundle of willy nilly way of being with no clear strategy at trying to acknowledge let even appreciate the dialectics. Our comrade resides and lives in hatred par excellence. There is a kind of reluctant participation to be there all camouflaged by the underlying aspects of being spiteful. To be sure, the call is for such minds to stop, pause and reflect. The problem of being controlled by a different agenda is that this may never be so and there is an element of being content with how one is or in essentially trying to be verbally violent in words and or in a subtle way at creating confusions. That this be so is surely one way of imposing a certain way of being. Whereas the point of the dialectics is to be open, our comrade is essentially one immersed in hatred and always judgemental about each and everything about. And in the process feels that by so doing value is added to the self. The hidden agenda of course is to try creating confusions and hatred around and about.
One may do so either openly or subtly and in both case the effect is aimed at whirling insults onto the other as if the subject is a knower and a superficial one aimed at imposing on the other as if by so doing the former will gain credibility.
When pride creeps in, arrogance surfaces and when this happens, any other is merely seen as per a negativism which puts the subject over and above whilst denigrating any other. There is a delusion that one is simply way above and the rest are mere puppets. That is the way of the vulgar who lives in pride and arrogance. Their lives are dominated by some other agenda and it is usually self centred with very little attempt at even acknowledging let alone reaching out onto the other as there is a kind of inbuilt delusion of grandeur creeping in. To be meek is being virtuous as Jesus implied in his ministry showing that there is little room for pride and or arrogance. Vaishnava literatures also condemns furore of similar attributes which does not befit one who is aiming to relate to any other or being fully human. With this aspect of comprehension there is only confusion culminating in hatred and when this happens prejudice creeps in. And where this is so, barriers are set…and with barriers about, all is about the false ego self in operation where every other…. any other has little or no relevance. In the process aspect of reaching out is simply non existent as it is all about the vile, who has espoused its strategy of putting each and every other for one’s own benefit based on a crude and plain superficiality. That is why time and again, our reflection is more on aspect of seeking that which is puts a break on the mundane as its ways are about creating more negativism around instead of seeking a way out this conundrum of materialism which offers verily nothing worthwhile. All is just a roaming around the process of the senses and see how may serve his needs of entertaining for more and more bodily pleasures and or mental ones which sometimes may be interconnected. The alternative is seek that way which question the forces of contamination. Any solution via the contaminated will result in more of the same and so the prudent and diligent needs wising up and finding out another realm where all may not be lost as per the wilderness of the brute or vulgar.

In one of the spiritually acclaimed dialogue,Arjuna queries from Krishna to clarify some of the qualities of one who is in transcendence and how the latter relates to the other, any other, and about the minutiae of how does he sit, talk, walk and or just be.
Of course all that went on to become Bhagavad Gita and one who finds out who one is and keep to the quintessence and or spirit of the BG would have quite a lot to explore and comprehend from this. To be sure, one may approach this text merely seen as any other book and in the process fail to apprehend the message what is intended. Or fails to see the logistics of that dialogue in its totality. Seen as a mere poem, the speaker of the BG is relegated and in countless translation, there is a tendency to approach this text as no more than than a myth where the translator takes us completely away from the main speaker. In the process the eloquent and erudite takes us away from the spirit of enquiry and instead merely pushes some personal whimsical ideas of their own.
Or the call is for the reader to seek that text whereby the main speaker is given all dues so that the latter is recognised and seen in the spirit of how the whole dialogue progresses. By so doing there will be proper understanding.
This brings us to the query as posed in the first paragraph. There is an essential element about all this. For a start quite a lot may be revealed not necessarily from a materialistic perspective but sure from the transcendental way where at the very beginning there is a reference to who one is, meaning the nature of a living entity and our mode of being here caught in this material arena. That nature of the self is disclosed, likewise is the nature of the main speaker and once this is apprehended at least theoretically will puts us in good stead to begin the query. The enquiry precisely on an understanding of who one is not from the usual material perspective but try searching above and beyond the realm of the physical unto which we are bound up with or it is indeed a question of initially posing those questions which makes us delve into that beyond ness of what is perceived with the naked eyes. The subject begins through diligent attempt to put one on par with life querying on who one is? Or what is one’s role in life ? Is there a purpose to being thrown into this world of uncertainties or is there a way out of this conundrum?
There is definitely not an assumption that one is just a bodily element which upon being no longer useful is all that one is. There is more to that life as it unfolds about the self. Is this knowledge certain? And how does one know ? A scientist to be sure will resort to its norm of trying to equate whatever is perceived and felt by the rigorous process of scrutiny and where it to fails the test of the gross senses then all is doomed. The vulgar or the brute is content to remain in its way of being that of keeping its experiential or other historical baggage of negativism as a way of entry of being.
There is always a danger of imposition. And of doing things in a certain way. The crude always knows and never quite apprehends the difference between the material and the transcendental. It is all one and the same. Submerged in its own bias, one may never quite appreciate the query as posed and or envision to verily learn.
To comprehend this project one has to suspend at least theoretically one’s whims of being. A student needs to be ready and be there to comprehend. Where one lives in a fit of arrogance all becomes entangled in a cloud of darkness and once this takes over it is impossible to apprehend fully. It is all about a question of qualifying as one fit be there in the midst of it and ready for that kind a query away from the mode of material culture which has its own way of being and carries in the main seeds of pride, ego , arrogance , conceit , harshness and ignorance.
To remain in this arena means that one may never be ready. Arjuna in his search was there in dialogue and always readily wanting and wishing to apprehend, to find out not from his own bigoted way of being in carrying dogmas about himself but ready to find out. The danger of living in the realm of the mundane, is that one is a victim of the superficial of adopting the ways of the crude which has seeds of hatred, about one’s being …. a kind of being whimsical and readily looking out life always from the norm of being conceited. In being conceited one fails to learn as exposure is overwhelmed by negatives of the mundane and attempting to always view things from a perspective and way of being and never quite be there in and or comprehend the other. To be sure, the problem with bigotry is that it is always judgemental or takes prides in its salience of being, a preconceived prejudice where one is just a sum total of negativism. Where there may not be an encounter and or discovering one’s lack of being, to be sure there may never quite be a spirit of enquiry and or realising that any other is just like the self that one is. The arena of pollution is such that all is marred in that dense forest of delusion. And in doing so, the critical mind approaches life from a mindset of negativism and when this is so, there is a failure of appreciation from exposition as one is a mere victim of imposition which the subject whimsically freely throws about and so further adds on to an already polluted material way of being.
It is a case of being in that realm of the known all has a salience, thereby carrying baggage’s of prejudice. How may one be free? To make sense of it all, one must adopt a different strategy and where the student is ready to learn that enquiry commences not when one has espoused the ways of the superficial mundane . Of course reflective readers of the Bhagavad Gita learns from the main speaker on the question of being, how to be, what to do and what not to do? But it is also about a small matter of fully comprehending the essential being of oneself and of the speaker in question. So is one ready to find out?