వాన

జూన్ 22, 2012

వాన

ప్రకటనలు

నా బాల్య౦!

మే 30, 2012

సొంతడబ్బా కొంతమనకు

మే 16, 2012

ఈ టపా టైటిల్ చూసే అనుకుంటారు ! ఇదేదో వింతడబ్బా అని
అవును అది నిజమే ముందు నా గురించి చెప్పకుండా టపాలు పెడితే బాగోదని ఈ కాస్త డబ్బా నాకోసం , ఈ డబ్బా నాదేనండోయ్ వేరే వాల్లదేమీ వాయించడం లేదు
నా పేరు కాశి వీర వెంకట సత్య సూర్య పద్మనాభ గోవింద రాజు (పుట్టినపుడు),
నన్ను బళ్ళో పడేసినపుడు కాశి వీర వెంకట సత్య గోవింద రాజు (మేట్టారు కుదించేసారు లెండి)
ఆ తర్వాత కా”లేజీ” కదండీ కే.వి.వి.యస్.జి.రాజు.అని కుదిన్చేసుకున్నాను
ఇక ఇప్పుడంటారా ఆ ముందున్న “కా” కూడా పోయి లేజీ ఐపోయాను !
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కొన్నాళ్ళు చుక్కలు చూసాక ఆ లేజీ పేజి ని చించేసి ! ఈజీగా రాజీ పడుతూ క్రేజీగా బతుకుతున్నాను
అన్నట్టు చెప్పడం మర్చిపోయా

సంసారం అంటే రెండు దిండ్లు ! ఒక దుప్పటి అని నువ్వు చెప్పేవరకు నాక్కూడా తెలియదు ! . . సంసారం చేద్దాం సరే!,ఆ రెండు దిండ్లు దుప్పటి ఎక్కడ పరిచినా నాతో నిద్రకు ఉపక్రమిస్తావా?

మే 15, 2012

522640_354091431321501_100001619408433_999885_12936040_n

522640_354091431321501_100001619408433_999885_12936040_n

మే 15, 2012

522640_354091431321501_100001619408433_999885_12936040_n

Comments to a facebook group post

ఏప్రిల్ 28, 2012
  • Gnana Sunder Busi naani gari kavithwam nannu bayapeduthundi…. entha manchivaadu naani ila ayipothadu ani nenu anukoledandi… Kondaveeti Naani garu

    Friday at 12:08am · Unlike ·  2
  • Lion Ravi Prakash మన సినిమాకి మాటలు కూడా Kondaveeti నాని…నే ..

    Friday at 12:10am · Unlike ·  1
  • Bharath Kumar Good morning 2 all…

    Friday at 9:59am · Unlike ·  2
  • Kasi Raju ‎Ratan Fx Gnana Sunder Busi,Lion Ravi PrakashKondaveeti Naani Siri Vadday Chepuri Vinayaka Prasad అందరు వినండహొ………………….బరత్ కుమార్ గారు కామెంటారు !

    Friday at 10:49am · Like ·  2
  • Kondaveeti Naani భరత్ గారు.. కామెంటారని …
    తుంటరిగా కామెంట్స్ చేస్తున్న
    ఒంటరి కసి రాజుని .
    మన మెంటర్ Gnana Sunder Busi గారు హంటర్ పట్టుకుని …
    మేజువాణి పార్టికని తీసుకెళ్ళి
    బూజు దులిపారని
    గాజువాకలో .. పెద్ద టాకు

    Friday at 3:21pm · Unlike ·  3
  • Siri Vadday Praasa adurs…Naani rocks 🙂

    Friday at 3:23pm · Unlike ·  3
  • Lion Ravi Prakash వంశీ గారి చిత్రాలకి మాటలు రాసేది మీరేనా Kondaveetiనాని గారూ…..

    Friday at 3:31pm · Unlike ·  3
  • Kondaveeti Naani ha ha ha ha ha ha …. వంశీ గారికి పిచ్చాభిమానిని ..

    Friday at 3:39pm · Unlike ·  4
  • Lion Ravi Prakash అనుకున్నా Kondaveeti నాని….

    about an hour ago · Unlike ·  2
  • Kasi Raju వంశీ గారి అబిమానులపైనా దాడి ? Kondaveeti Naani గారు?

    about an hour ago · Like ·  1
  • Gnana Sunder Busi daadi kasi raju………….. జిందాబాద్ జిందాబాద్

    about an hour ago · Unlike ·  2
  • Lion Ravi Prakash mana Kasi Raju ki kasi lenidi denipina….ha..ha..ha/// chivarki vamsi gaari chitralani kuda vadaltala

    about an hour ago · Unlike ·  1
  • Gnana Sunder Busi భరత్ గారు.. కామెంటారని …
    తుంటరిగా కామెంట్స్ చేస్తున్న
    ఒంటరి కసి రాజుని .
    మన మెంటర్ Gnana Sunder Busi గారు హంటర్ పట్టుకుని …
    మేజువాణి పార్టికని తీసుకెళ్ళి
    బూజు దులిపారని
    గాజువాకలో .. పెద్ద టాకు

    about an hour ago · Unlike ·  2
  • Lion Ravi Prakash ‎Kondaveeti Naani lo real talents chalane unnai

    about an hour ago · Unlike ·  1
  • Kondaveeti Naani ‎Kasi Raju … దాడి చేయడనికి నేనేమన్నా బీడీ కాలుస్తున్న ..
    బోడి మల్లయ్య ననుకున్నావా ..?
    జగమొండి .. ఖరా ఖండి మనిషిని ..!

    about an hour ago · Unlike ·  2
  • Gnana Sunder Busi ఈ నాని గారు ఏమిటండి….. నన్ను వదలటం లేదు…. తన కవిత్వం తో…. ఏదన్న కవిత్వం లో నే చెపుతున్నాడు

    about an hour ago · Unlike ·  3
  • Kasi Raju వాటిలో కొన్నిటిని మేము కండిస్తాంలెండి సింహం గారు!

    about an hour ago · Unlike ·  2
  • Lion Ravi Prakash కంటి చూపుతో కాదు …కసి తో ఖండిస్తాడు Kasi Raju

    about an hour ago · Unlike ·  1
  • Gnana Sunder Busi అమ్మో నాని గారు వచ్చేసారు నేను పోతున్న…. మల్లి కవిత్వం బాబోయ్

    about an hour ago · Unlike ·  2
  • Lion Ravi Prakash బీడీ కాలుస్తున్న బోడి మల్లయ్యా ..bagunnaaraa..

    about an hour ago · Unlike ·  2
  • Gnana Sunder Busi సింహం గారు ఇక్కడ మల్లి 200 comment petti record kottesaru

    about an hour ago · Unlike ·  2
  • Kasi Raju మరీ అంతలా కవితలు విత్తేస్తే మేమేమి అయిపోవాలి చెప్పండి?Kondaveeti Naani gaaru

    about an hour ago · Unlike ·  2
  • Gnana Sunder Busi kavithalu vithi kavithalu kose panilo unnaru mana Kondaveeti Naani garu

    about an hour ago · Unlike ·  2
  • Lion Ravi Prakash ‎Kasi రాజు కామెంట్ ని నేను ఖండిస్తున్నా …నీ కవితలు సూపర్ Kondaveeti నాని నువ్వు konasaaginchu

    about an hour ago · Unlike ·  1
  • Kondaveeti Naani బాబోయ్ ..అంటూ ..
    గుస్సా తో అస్సాం ..వెళ్ళిపోతే …
    తస్సాదియ్యా .. భలే జారిపోయరనుకుని …
    హైలెస్సా ..అనుకుంటూ .. వదిలేస్తాననుకుంటున్నారా ..!
    మసిపూసినికుని .. కాశికి పోయిన .. Busi గారిని ఆయనతో పాటు Kasi ని వదిలే ..
    ప్రసక్తే లేదు….

    59 minutes ago · Unlike ·  2
  • Lion Ravi Prakash హ..హ…హ…..సూపర్ Kondaveeti Naani

    59 minutes ago · Unlike ·  3
  • Gnana Sunder Busi ayya baaboy idi anyayam….. ఇంతగా పగ పెంచుకున్నారు మా మీద మతంముడి మీద…. ఇది అక్రమం… మేము ఖండిస్తున్నాం

    57 minutes ago · Unlike ·  3
  • Kasi Raju మీరు విత్తిన కవితలని సింహం గారు నీళ్ళు పోసి …………..మర్రిచేట్టులా పెంచేస్తున్నారు !

    56 minutes ago · Like ·  2
  • Gnana Sunder Busi సింహం గారు నిల్లు పోస్తున్నార? కసి కొంచం కొంచం నీకు కూడా మాన నాని గారిలా కవిత్వం వచ్చేస్తుంది

    56 minutes ago · Unlike ·  2
  • Gnana Sunder Busi ఒక్క నాని గారి కవిత్వానికి …… కోతశ్రినివాస్ నుండి పారిపోయే బ్రమ్హానందం ల ఉంది నా పరిస్థితి….. నివు అల తయరవ్వకు కసి ప్లీజ్…..

    54 minutes ago · Unlike ·  2
  • Lion Ravi Prakash మీరు ఖండించండి ..ఏమి పర్లేదు….నేను నీళ్ళు పోస్తే మల్లి మల్లి చిగురిస్తూనే ఉంటుంది ..

    53 minutes ago · Unlike ·  2
  • Kasi Raju నాక్కూడా కాస్త కళాపోసన ఎడ్చిన్దిలే అన్నయ్య!……………బయటపెడితే జనాలు జడుస్తారని హైడ్ చేస్తున్నాం

    53 minutes ago · Like ·  1
  • Gnana Sunder Busi మే సొమ్ము ఎం పోయింది నిమ్మ గడ్డ బను మూర్తి అన్నట్లు… మీకేం కవిత్వం రాసేది మా పేరు మీద…. మీ పేరు మీద రాస్తే ఆ బాధ మీకు తెలుస్తుంది

    52 minutes ago · Unlike ·  2
  • Kondaveeti Naani ‎Gnana Sunder Busi ఖండించడానికి మీరేమన్న … అన్నా హజారే శిష్యుడు అనుకున్నారా ..?
    మాతో ..
    నవ్వులు – పువ్వులు .. పూయిస్తున్నా …
    సుధారాణి చల్లా గారిలో ..సగం ..!

    50 minutes ago · Unlike ·  2
  • Gnana Sunder Busi ఆమెలో సఘం అయిన నేను పూర్తి మనిషినే బాబు….. నేను ఏమి హాఫ్ మనిషిని కాదు

    50 minutes ago · Unlike ·  2
  • Kondaveeti Naani హ హ హ హ ..
    నా వరకు ..
    నవ్వులు ( మీరైతే ) ..పువ్వులు ( ఆవిడా )

    అందుకే సగం అన్నారు .సార్

    48 minutes ago · Unlike ·  1
  • Kondaveeti Naani సభకి నమస్కారం ..!

    48 minutes ago · Unlike ·  1
  • Gnana Sunder Busi అదేమిటి మిట్ట మధ్యానం చంద్రుడిలా…. సభ మద్యలో నమస్కారాలు

    47 minutes ago · Unlike ·  1
  • Kasi Raju నాని రాసాడు గాని ! …………దాన్ని వదిలి పెడదాం పోనీ ! అనుకుంటే సింహం బాణీలు జతకడుతూసాగని అని ఎంకరేజ్ చేస్తుండడం !……………….కన్దిన్చాల్సిన విషయం

    45 minutes ago · Like ·  2
  • Gnana Sunder Busi wah wah wahwa…… kasi రాసిన kasi kasi కవిత్వం

    43 minutes ago · Unlike ·  1
  • Lion Ravi Prakash kasi lo kavi

    42 minutes ago · Unlike ·  1
  • Kasi Raju అయన సబకు నమస్కారం చెప్పారంటే …………నోరెళ్ళ బెడుతున్నాను నేను అని చెబుతున్నట్టు

    42 minutes ago · Like ·  1
  • Gnana Sunder Busi కసి లో కవి కాదు….. కవిత్వం లో కసి Lion Ravi Prakash … కసి లో ఎవరు ఉండలేరు ….. కానీ అన్నిటిలో కసి ఉంటుంది అట….

    41 minutes ago · Unlike ·  2
  • Lion Ravi Prakash అయితే కవిత్వం లోని కసి …

    40 minutes ago · Unlike ·  1
  • Kasi Raju ఈ నిసి రాత్రి లో కసి దేనికి! బుసి గారు?

    40 minutes ago · Like ·  1
  • Gnana Sunder Busi అబ్బాభ…. సూపర్ చెప్పారు కవిత్వం లోని కసి…. Kasi Raju

    39 minutes ago · Unlike ·  2
  • Gnana Sunder Busi నివు ఉండగా కసి లేకుండా ఎలా ఉంటుంది కసి గారు

    37 minutes ago · Unlike ·  1
  • Seetharamaraju Alluri masi pusina vaadiki kasi kanapadadu,vaasi leni vaadiki raasi nilabadadu…teda okkate …masi ..ki raasi ki…masi pusukunedi…raasi ,vaadukunedi.ahhaha

    36 minutes ago · Unlike ·  2
  • Gnana Sunder Busi మే లప్ప Siri Vaddayగారు వచ్చేస్తరేమో …. వాళ్ళు వస్తే ముందే చెప్పండి… మల్లి మమల్లిని జిమ్మడ గిమ్మడ అని తిడతారు…. ముందే చెవుల్లో దూది పెట్టుకుంటాం….

    36 minutes ago · Unlike ·  2
  • Gnana Sunder Busi ఇక్కడ కసి రాజు నీ గారు అనటం రికార్డు నుంచి తొలగించం

http://www.facebook.com/kaasi.raju?ref=tn_tnmn

ఏప్రిల్ 12, 2012

kasi raju

The Mirror of Relationship

ఏప్రిల్ 12, 2012

People come to these talks with many expectations and hopes, and with many peculiar ideas; and for the sake of clarification, let us examine these and see their true worth. Perhaps there are a few of us here whose minds are not burdened with jargons which are but wearisome verbal repetitions. There may also be others who, having freed themselves from beliefs and superstitions, are eager to understand the significance of what I say. Seeing the illusory nature of imitativeness, they can no longer seek patterns and moulds for their conduct. They come in the hope of awakening their innate creativeness, so that they may live profoundly in the movement of life. They are not seeking a new jargon or mode of conduct, smartness of ideas or emotional assertiveness.

Now, I am talking to those who desire to awaken to the reality of life and create for themselves the true way of thinking and living. By this I do not mean that my words are restricted to the few, or to some imaginary clique of self-chosen intellectuals.

What I say may not seem vital to those who are merely curious, for I have no empty phrases or bold assertions with which to excite them. The curious, who merely desire emotional stimulation, will not find satisfaction in my words.

Then there are those who come here to compare what I have to say with the many schools of thoughtlessness. (Laughter) No, please, this is not a smart remark. From letters I have received and from people who have talked to me, I know there are many who think that by belonging to special schools of thought they will advance and be of service to the world. But what they call schools of thought are nothing but imitative jargons which merely create divisions and encourage exclusiveness and vanity of mind. These systems of thought have really no validity, being founded on illusion. Though their followers may become very erudite and defend themselves with their learning, they are in reality thoughtless.

Again, there are many whose minds have become complicated by the search for systems of human salvation. They seek, now through economics, now through religion, now through science, to bring about order and true harmony in human life. Fanaticism becomes the impulse for many who try, through dogmatic assertions, to impose on others their own imaginings and illusions, which they choose to call truth or God.

So you have to find out for yourself why you are here, and under what impulse you came to listen to this talk. I hope we are here to dis- cover together whether we can live sanely, intelligently, and in the fullness of understanding. I feel that this should be the labour of both the speaker and the audience. We are going to start on a journey of deep inquiry and individual experiment, not on a journey of dogmatic assertions, creating new sets of beliefs and ideals. To discover the reality of what I say, you must experiment with it.

Most of us are held by the idea that by discovering some single cause for man’s suffering, conflict and confusion, we shall be able to solve the many problems of life. It has become the fashion to say: Cure the economic evils, then man’s happiness and fulfilment are assured. Or: Accept some religious or philosophical idea, then peace and happiness can be made universal. In search of single causes we not only encourage specialists but also develop experts who are ever ready to create and expound logical systems, in which the thoughtless man is entrapped. You see exclusive systems or ideas for the salvation of man taking form everywhere throughout the world. We are so easily entrapped in them, thinking that this seemingly logical simplicity of single causes will help us to remove misery and confusion.

A man who gives himself over to these specialists and to the single cause finds only greater confusion and misery. He becomes a tool in the hands of experts or a willing slave of those who can readily expound the logical simplicity of a single cause.

If you deeply examine man’s suffering and confusion, you will see without any doubt whatsoever that there are many causes, some complex, some simple, which we must understand thoroughly before we can free ourselves from conflict and suffering. If we desire to understand the many causes and their disturbances, we must treat life as a whole, not split it up into the mental and emotional, the economic and religious, or into heredity and environment. For this reason we cannot hand ourselves over to specialists, who naturally are trained to be exclusive and to be concentrated in their narrow divisions. It is essential not to do this; nevertheless, unconsciously we give ourselves over to another to be guided, to be told what to do, thinking that the religious or economic expert, because of his special knowledge and achievements, can direct our individual lives. Most specialists are so trained that they cannot take a comprehensive view of life; and because we adjust our lives, our actions, to the dictates of experts, we merely create greater confusion and sorrow. So, realizing that we cannot be slaves to experts, to teachers, to philosophers, to those people who say they have found God and who seemingly make life very simple, we should beware of them. We should seek simplicity, but in that very search we should be aware of the many illusions and delusions. Being conscious of all this, what should we, as individuals, do? We have to realize profoundly, not casually or superficially, that no one particular person or system is wholly going to solve for us our agonizing problems and clarify our complex and subtle reactions. If we can realize that there is no one outside of ourselves who is going to clear up the chaos and confusion that exist within and without us, then we shall not be imitative, we shall not crave for identification. We shall then begin to release the creative power within us. This signifies that we are beginning to be conscious of individual uniqueness. Each individual is unique, different, not similar to another; but by this I do not mean the expression of egotistic desires.

We must begin to be self-conscious, which most of us are not; in bringing the hidden into the open, into the light, we discover the various causes of disharmony, of suffering. This alone will help to bring about a life of fulfilment and intelligent happiness. Without this liberation from the hidden, the concealed, our efforts must lead us to delusions. Until we discover, through experiment, our subtle and deep limitations, with their reactions, and so free ourselves from them, we shall lead a life of confusion and strife. For these limitations prevent the pliability of mind-emotion, making it incapable of true adjustment to the movement of life. This lack of pliability is the source of our egotistic competition, fear and the pursuit of security, leading to many comforting illusions.

Though we may think we have found truth, bliss, and objectify the abstract idea of God, yet, while we remain unconscious of the hidden springs of our whole being, there cannot be the realization of truth. The mouthing of such words as truth, God, perfection, can have no deep significance and import.

True search can begin only when we do not separate mind from emotion. As we have been trained to regard life, not as a complete whole, but as broken up into body, mind and spirit, we shall find it very difficult to orient ourselves to this new conception and reaction towards life. To educate ourselves to this way of regarding life, and not to slip back into the old habit of separative thought, requires persistence, constant alertness. When we begin to free ourselves, through experiment, from these false divisions with their special significances, pursuits and ideals, which have caused so much harm and falsely complicated our lives, then we shall release creative energy and discover the endless movement of life.

Can the mind-heart know and profoundly appreciate this state of endlessness, this ceaseless becoming? Infinity has a profound significance, only when there is liberation from the limitations which we have created through our false conceptions and divisions, as body, mind and spirit, each with its own distinctive ideals and pursuits. When the mind- heart detaches itself from harmful and limiting reactions and begins to live intensely, with deep awareness, then only is there the possibility of knowing profoundly this ceaseless becoming. Mind-emotion must be wholly free from identification and imitation, to know this blessedness. The awakening of this creative intelligence will alone bring about man’s humanity, his balance and deep fulfilment.

Until you become conscious both of your environment and of your past, and understand their significance – not as two contrasted elements, which would only produce false reactions, but as a co-ordinated whole – and until you are able to react to this whole, profoundly, there cannot be the perception of the endless movement of life.

True search begins only when there is a release from those reactions which are the result of division. Without the understanding of life’s wholeness, the search for truth or happiness must lead to illusion. In pursuit of an illusion, one often feels an exhilaration, an emotionalism; but when one examines this emotional structure, it is nothing but a limitation, the building up of walls of refuge. It is a prison, though one may live in it and even enjoy it. It is an escape from the conflict of life into limitation; and there are many who will help and encourage you in this flight.

If these talks are to have any significance for you, you must begin to experiment with what I am saying, and live anew by becoming conscious of all your reactions. Be conscious of them, but do not at once discard some as being bad, and accept others as being good; for the mind, being limited, is unable to discern truly. What is important is to be aware of them. Then through that constant awareness, in which there is no sense of opposites, no division as mind and emotion, there comes the harmony of action which alone will bring about fulfilment.

Question: Are there not many expounders of truth besides yourself? Must one leave them all and listen only to you?

Krishnamurti: There can never be expounders of truth. Truth cannot be explained, any more than you can explain love to a man who has never been in love. Such a phrase as “expounders of truth” has no meaning.

What are we trying to do here? I am not asking you to believe what I say, nor am I subtly making you follow me in order that you may be exploited. Independently of me, you can experiment with what I say. I am trying to show you how one can live sanely and deeply, with creative richness, so that one’s life is a fulfilment and not a continual frustration. This can be done when the mind-heart liberates itself from those false reactions, conceptions and ideas which it has inherited and acquired, the reactions born of egotistic fears and limitations, the reactions born of division and the conflict of the opposites. Those limitations and narrow reactions prevent the mind-heart from adjusting itself to the movement of life. From this lack of pliability arise confusion, delusion and sorrow. Only through your own awareness and endeavour, and not through authority or imitation, can these limitations be swept away.

Question: What is your idea of infinity?

Krishnamurti: There is a movement, a process of life, without end, which may be called infinity. Through authority, imitation, born of fear, mind creates for itself many false reactions and thereby limits itself. Identifying itself with this limitation, it is incapable of following the swift movement of life. Because the mind, prompted by fear and in its desire for security and comfort, seeks an end, an absolute with which it can identify itself, it becomes incapable of following the never ending movement of life. Until the mind-heart can free itself from these limitations, in full consciousness, there cannot be the comprehension of this endless process of becoming. So do not ask what is infinity, but discover for yourself the limitations which hold the mind-heart in bondage, preventing it from living in this movement of life.

                                                                                                                        By

                                                                                                                 Jiddu Krishnamurti 

Sex And Marriage

ఏప్రిల్ 12, 2012

LIKE other human problems, the problem of our passions and sexual urges is a complex and difficult one, and if the educator himself has not deeply probed into it and seen its many implications, how can he help those he is educating? If the parent or the teacher is himself caught up in the turmoils of sex, how can he guide the child? Can we help the children if we ourselves do not understand the significance of this whole problem? The manner in which the educator imparts an understanding of sex depends on the state of his own mind; it depends on whether he is gently dispassionate, or consumed by his own desires.

Now, why is sex to most of us a problem, full of confusion and conflict? Why has it become a dominant factor in our lives? One of the main reasons is that we are not creative; and we are not creative because our whole social and moral culture, as well as our educational methods, are based on development of the intellect. The solution to this problem of sex lies in understanding that creation does not occur through the functioning of the intellect. On the contrary, there is creation only when the intellect is still.

The intellect, the mind as such, can only repeat, recollect, it is constantly spinning new words and rearranging old  ones; and as most of us feel and experience only through the brain, we live exclusively on words and mechanical repetitions. This is obviously not creation; and since we are uncreative, the only means of creativeness left to us is sex. Sex is of the mind, and that which is of the mind must fulfil itself or there is frustration.

Our thoughts, our lives are bright, arid, hollow, empty; emotionally we are starved, religiously and intellectually we are repetitive, dull; socially, politically and economically we are regimented, controlled. We are  not happy people, we are not vital, joyous; at home, in business, at church, at school, we never experience a creative state of being, there is no deep release in our daily thought and action. Caught and held from all sides, naturally sex becomes our only outlet, an experience to be sought again and again because it momentarily offers that state of happiness which comes when there is absence of self. It is not sex that constitutes a problem, but the desire to recapture the state of happiness, to gain and maintain pleasure, whether sexual or any other.

What we are really searching for is this intense passion of self-forgetfulness, this identification with something in which we can lose ourselves completely. Because the self is small, petty and a source of pain, consciously or unconsciously we want to lose ourselves in individual or collective excitement, in lofty thoughts, or in some gross form of sensation.

When we seek to escape from  the self, the means of escape are very important, and then they also become  painful problems to us. Unless we investigate and understand the hindrances that prevent  creative living, which is freedom from self, we shall not understand the problem of sex.

One of the hindrances to creative living is fear, and  respectability is a manifestation of that fear. The respectable, the morally bound, are not aware of the full and deep significance of life. They are enclosed between the walls of their own righteousness and cannot see beyond them. Their stained-glass morality, based on ideals and religious beliefs, has  nothing to do with reality; and when they take shelter behind it, they are living in the world of their own illusions. In spite of their self-imposed  and gratifying morality, the  respectable also are in confusion, misery and conflict.

Fear, which is the result of our desire to be secure, makes us conform, imitate and submit to domination, and therefore  it prevents creative living. To live creatively is to live in freedom, which is to be without fear; and there can be a state of creativeness only  when the mind is not caught up in desire and the gratification of desire. It is only by  watching our own hearts and minds with delicate attention that we can unravel the hidden ways of our desire. The more thoughtful and affectionate we are, the less desire dominates the mind. It is only when there is no love that sensation becomes a consuming problem.

To understand this problem of sensation, we shall have to approach it, not from any one direction, but  from every side, the educational, the religious, the social and the moral. Sensations have become almost exclusively important to us because we lay such overwhelming emphasis on sensate values.

Through books, through advertisements, through the cinema, and in many other ways, various aspects of sensation are constantly being stressed. The political and religious pageants, the theatre and other forms of amusement, all encourage us to seek stimulation at different levels of our being; and we delight in this encouragement. Sensuality is being developed in every possible way, and at the same time, the ideal of chastity is  upheld. A contradiction is thus built up within us; and strangely enough, this very contradiction is stimulating.       It is only when we  understand the pursuit of sensation, which is one of the major activities of the mind, that pleasure, excitement and violence cease to be a dominant feature in our lives. It is because we do not love, that sex, the pursuit of sensation, has become a consuming problem. When there is love, there is chastity; but he who tries to be chaste,  is not. Virtue comes with freedom, it comes when there is an understanding of what is.

When we are young, we have strong sexual urges, and most of us try to deal with these desires by controlling and disciplining them, because we think that without some kind of restraint we shall become consumingly lustful. Organized religions are much concerned about our sexual morality; but they allow us to perpetrate violence and murder in the name of patriotism, to indulge in envy and crafty ruthlessness, and to pursue power and success. Why should they be so concerned with this particular type of morality, and not attack exploitation, greed 90and war? Is it not because organized religions, being part of the environment which we have created, depend for their very existence on our fears and hopes, on our envy and separatism? So, in the religious field as in every other, the mind is held in the projections of its own desires.

As long as there is no deep understanding of the whole process of desire, the institution of marriage as it now exists, whether in the East or in the West, cannot provide he answer to the sexual problem. Love is not induced by the signing of a contract, nor is it based on an exchange of gratification, nor on mutual security and comfort. All these things are of the mind, and that is why love occupies so small a place in our lives. Love is not of the mind, it is wholly independent of thought with its cunning calculations, its self-protective demands and reactions. When there is love, sex is never a problem – it is the lack of love that creates the problem.

The hindrances and escapes of the mind constitute the problem, and not sex or any other specific issue; and that is why it is important to understand the mind’s process, its attractions and repulsions, its responses to beauty, to ugliness. We should observe ourselves, become aware of how we regard people, how we look at men and women. We should see that the  family becomes a centre of separatism and of antisocial activities when it is used as a means of self-perpetuation, for the sake of one’s self-importance. Family and property, when centred on the self with its ever-narrowing desires and pursuits, become the instruments of  power and domination, a source of conflict between the individual and society.

The difficulty in all these human questions is that we ourselves, the parents and teachers, have become so utterly weary and hopeless, altogether confused and without peace; life weighs heavily upon us, and we want to be comforted, we want to be loved. Being poor and insufficient within ourselves, how can we hope to give the right kind of education to the child?

That is why the major problem is not the pupil, but the educator; our own hearts and minds must be cleansed if we are to be capable of educating others. If the educator himself is confused, crooked, lost in a maze of his own desires, how can he impart wisdom or help to make straight the way of another? But we are not machines to be understood and repaired by experts; we are the result of a long series of influences and accidents, and each one has to unravel and understand for himself the confusion of his own nature.

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జనవరి 26, 2009

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