A Life Of Strife


My respects to this towering life.

Not so much for the Theory

That goes by his name.

But for the life …

Its tragedy and strife.

And how he rose

To end that myth, of Creation, 

Starting some 6000 years ago

By the Big Daddy In The Sky,

Endorsed and brutally enforced

By the Church

And widely regarded in West as fact

Untill Darwin proposed. And won.

Overturned the institutionalised belief.

For all of humanity. For ever.

Charles Darwin


Truth : The Subtle Body

English: Robert Plutchik's Wheel of Emotions

Robert Plutchik’s Wheel of Emotions (Photo credit: Wikipedia)




It is indisputable that each one of us live life in the experience … that sight, taste, sound, touch and smell raise within us. How we feel with the sensation defines our experience of the world, the body, the vitality and the mind, in that moment. The experience is ours; we are the agent, the ego, who lives and categorise it as good or bad, happy or miserable and, by extension, judge that phenomenal object that we physically interacted with; or which stimulated our vital being, firing up an emotion; or that thought which sets our mental being up or down; or the realisation that clarifies our perspective or casts it in doubt. 


Every experience is felt in the vitality. It either adds to the subconscious memory, if without an intellectual content, or gives a churn to our knowledge base that we are subsequently aware. There is a gradation of experience along the gross to subtle axis, between the material or the physical and the mental or spiritual. Human beings are denied a purely physical experience, like rain drops falling on the tree or a stone being eroded with flowing waters, because we have a developed nerve-brain system that offers passage for a two-way interaction between the physical and the mental. We feel the material in our vital being and have emotions expressive of our judgement and will about the felt experience.


Most emotions come into our mental frame and pass away. Happy feelings are without our greed for more. Ones that are pleasant or joyous obtain our preference, and the will to retain and add more of them in our lives. That will is in our vital being, if not always in our articulated thought, and has a future : happy or sad. Misery and unhappiness affect us in accord with our capacity to bear, skills actually that our emotion quotient reflects. Some raise a revulsion, and a will, that turns us into rebels, a lifelong activist, acause celebere. It is preceded by intense interaction within our subtle being, between our knowledge self and the vital-mental flared up being.


That how we are, as life goes. We are at the head of this subtle being inclusive of vital-mental and the intellectual self. It is subtle, invisible to others and often to ourself. Properly speaking, its constituents are : the five senses, not organs; the five-fold vitality – prana, apana, vyama, samana and udana; the four-fold mind – chitta, manas, buddhi and ahankara.


We are the subtle being, mostly unknown to others and usually in our own unawareness. Our relationship with other things and living beings brings out our subtle content the most, especially with ones we value or love. In the distance that time or our skill puts, they reveal us to ourself.


Our subtle being is our heaven and our hell. It is verily the “kshetra,” the action-experience field of individual consciousness that Bhagvad Gita describes. It is full of compulsions, on a massive viscous momentum from before. The force of inevitability it carries is best observed in animals, as indeed most of us humans are most of the time.


The subtle being never dies. It can only be transcended. That is scarce because the effort reuired to go against the flow, that momemntum from before, is herculean. The good news is that the effort can be summoned by everyone. But the commitment is ours : to choose a life of electable choice, starting with one.


Bhagavad gita english




Know Thy Self : But Why ?


Self (Photo credit: DijoLola)

“The knowledge of the Self shoud be heard of, queried about and meditated upon, until we are absorbed in it.”

But why ? Not many are drawn to the quest. The obvious immediacy of it being our very self seldom touches us enough to pull us back for even a short while from our heaving, sticky and viscous engagements in the world : livelihood, gratification, relationship, status and money-making. Let us look over the what of the subject than why.

The self is what we are; except that what and how the I-the-Self is only available in terms of thoughts and ideas we have of ourself … that form the beliefs we have of us, often, nay, invariably, on account of our association with material things, trees, animals or people that reflects our self through how they affect us, how in our interaction they daunt or encourage, attract or repel, accept or judge and reject us. It these experiences then in our memory and mind that overall spell the qualifying or defining features of the entity we are — the one our I identifies with, as distinct from others but very amenable to comparison and competition with those about us.

The experience and memory based method however yields a kowledge of our self that is very fluid; it is valid in the instant but no longer. Both the quantum of experience, live or recalled, and our perceived value of each is extremely limited and streaming. The entire set and the conclusion it offers changes in a momemt, and certainly over hours. It instantly mutates with the next affecting thought, action, exposure or experience. Which, in the context of our query, leaves us non-plussed : who or what or how indeed am I ? What criterion shall I invoke to tell myself : Yes, this is what I am !

One way to light at the end of the tunnel is to embrace the fact : one, I am I, and, two, every quality and definition I conclude about my self is mutable and hence has a very finite validity.

To overcome the inevitability, we need to take recourse to an exactly contrary method : remove all qualities and definitions one has about the self; in other words, look for the unconditioned and unqualified self !

With this resolve, we are ready to embark upon the path to Yoga. That summum bono is described as nothing most practitioners understand by the term, both in East and the west.

” Then, one attains his true self.”

And the immutable knowledge of the Self.

To be continued …


Meanwhile, the picture above schematically shows the four-fold path to recovery of our true being : Karma or action, Bhakti or love and devotion, Yoga or meditative experience, and Gyan or reason and inquiry. Some suggest that they are four separate ways, not four-fold as validated in my own limited experience. There is nothing to contradict here. The evidence rests with ourself.

Truth : Word. Meaning. Knowledge.

Words, words and words

Words, words and words (Photo credit: Arslan)

The word is expressed as sound.

But the word is expressive of being, the presence that precedes the word.

The word is synonymous with what it signifies.

Sounding of the word varies from the elements, animals and humans. The air, water and fire make a range of sound, as do animals and human beings. Men in one time make sound for same word that is different from that which men of another time make. Similarly with location : people in one location have a sound for “water” that is different from that which people in another location have.

A convened, consensual form and arrangement of sounds, understandable by all in the community, is called a language. That system of sound and its association with what it signifies is reinforced through our schooling process in our respective location and time. It educates us and imparts to us the wherewithal to understand what we hear and express what we know – feelings, emotions, thought, idea, suggestion, opposition, call or realisation – in that language.

Revisiting the origin … the being, the presence signified by the word, is eternal, unalterable, ever a priori. As is the primordial word.

There is deluge of words in the world, our daily life, on the web, in our handsets, television and dailies, books and magazines, CDs and radios. They all come with meanings in the intent of the issuer, the speaker, singer or writer. And they lead to rise of meanings, essentially different more or less, in the receiving person, the reader or listener.

Our lives today are inundated with meanings, almost all of which are not our own, which trigger in us meanings that are specifically ours alone in almost every instance, different more or less from how it means to others.

Revisit the origin … the being, the presence signified by the word, which is eternal, unalterable, ever a priori. As is the primordial word.

That is the truth. This much is knowledge.

Meanings and origin of word Chekavan

Meanings and origin of word Chekavan (Photo credit: Wikipedia)