What lies beneath?

We feel proud that we have unravelled the mysteries of the smallest matter and can explain the laws of the Universe. Yet, the ‘mystery’ of Self within remains elusive. Yet, most of our actions are driven unconsciously. Carl Jung said: “Men’s task is to become conscious of the content that press upward from the unconscious.” The Unconscious is that part of the mind which is inaccessible to the conscious mind but which effects behaviour and emotions. That’s so with the Individual mind – the the Personal Unconscious.


Is there something as a Collective Unconscious? Carl Jung avers that this is the aspect of mind that is not shaped by experience but genetically inherited and common to mankind – something akin to an inherited hard disk. According to Jung, they contain archetypes or universal primordial images and ideas. One form of ‘awareness’ of the collective unconscious is through our dreams, and explored through the design of ‘Social Dreaming Matrix’.


For a nation, the ‘Kaal’ (time), ‘Desh’ (region) and ‘Patra’ (the inherent characteristics) influence the ‘Conscious and the Personal Unconscious as also the Collective Unconscious’. Therefore, it is not just our experience, but the ‘hard disk’ as well that became the ‘ground for how we ‘Think, Feel and Act’.


Through exploration in Human Process Labs and Group Relations Conferences, I have discovered these insights for myself:


1. Collective Conscious is a reality.


2. We unconsciously carry ‘past baggage’


3. I do not see it, does not mean it does not exist.


4. What I see, also what I choose NOT to see, is significant.


5. There is no ‘slip of tongue’ or ‘forgetting’ or ‘coincidence’.


6. Insights come laced as ‘finished products’ yet also contain with it messiness.


7. Our narrative of ourselves or the other can shape ‘group think’.


8. Not just intergroup exploration, but systems level exploration is to be explored.


9. We feel we are being objective yet is always judgement and assessment.


10. Hierarchy exists in the mind.


11. Not just the other, the self can also cause itself to be ‘othered’.


12. Conflict does not have to be scary.


13. Aggression can be explicit, or covert as in ‘holding back and being silent’.


14. Being silent, can impact me and the other.


15. In staying silent, not confirming our ‘Ayes’ or ‘Nays’ we are unconsciously colluding with the system.


Dear Reader, I would love to hear your reflections to this article and any incidents or comments you may wish to share.

Will East meet West?

Swami Chinmayananda explains three universal laws which I guess those with a scientific mind would agree with

· Every effect is on account of a cause

· The effect is the cause itself in different forms

· If one removes the cause, there is nothing that remains

What is Consciousness?

Consciousness, the state of being aware, is a least understood phenomenon. The dominant western thought is that biology and chemistry combine to create the inexplicable awareness, an emergence if you like. There is much to be considered for this line of thinking, the parts are never great than the whole (Holonic principles), and emergence creates ‘new’ forms, that defy logic, as can be seen in neural networks.

Quantum Mechanics and multi-universe have eroded the notion, long popular that the world is material. On one side you have the inflation theory and ‘big bang’ to explain the origins, on the other Michio Kaku firmly believes unwaveringly on String Field theory.

The study of black holes and singularity confirm that ‘total information’ is never lost. While we have discovered and confirmed the Higg’s boson, we are disappointed nothing else was found!

This brings us to the startling fact: What we see is not what is. Mind you, It is not false or a deception – it is illusory. Akin to mistaking a rope for a snake.

What we are discovering…thru Science

If quantum mechanics is to be believed, then the observer himself is entangled with the observation. Jiddu K, shared, ‘The observed is the observer’. It is believed that all (‘particles’ exist when observed, but are waves when unobserved) are in superpositions. In order words, they have the dual property of ‘exist/non-exist’ (Schrodinger), and each (there are exceptions) has a unique spin (one aspect). In the double slit experiment, the Copenhagen experiment explains ‘wave collapse’ when measurement occurs, and in their potential state are infinite possibilities. For it is a fact that the observer is also entangled with the observed world.

They take on mass with acceleration, given their energy potential as Einstein famously clarified – E=MC2 . No doubt, Einstein was troubled with the issue of non-locality (wherein one state knows the other, even if separated by large distances or time). While Einstein alluded to ‘space time’ being warped, he confirmed that both were illusions.

Where I am going with this is that quantum processing generates physical events and ‘illusionary’ reality with the physical world just being an interface.

Thus at both levels: micro and macro as we peek we recognise that there are unknowns that can be known, but there exists too, the unknowable. I am fascinated with ‘existing knowledge giving way’ – like Euclid to Newton, to Einstein to Quantum, even as we search for the Holy Grail – the Grand Unified Theory.

Thus, some truths (or at least knowable truths) are made true by the abstract structure of the world, the pattern in which fundamental properties and relations are instantiated by fundamental particulars, irrespective of the identity of the properties, relations, and particulars. Haecceitism argues properties have a primitive identity – a ‘thisness’. Again, quidditism argues that the fundamental properties are ‘quiddities’ (or suchness).

Do I understand all this?

No one real does….’Nobody understands (quantum mechanics)’ said Richard Feynman. I am excited with modern scrutiny by science: West started with matter, and discover, matter does not exist in the form we think. East started with Consciousness. Kipling will be proven wrong once again – on ‘The East is east and West is west….never shall the twain meet’

East has clarified on brahman (ultimate reality), maya (illusion), trigunas (basic primary particles that constitutes all. With mooldhara (complete balance disturbed), Prakriti (Energy) enjoins with Purush (inert) to create its 24 evolutes. The fundamental difference is that Consciousness precedes all, Not an outcome of.

Sabda, according to Nyaya philosophy are drstartha (perceptible objects) and adrstartha (imperceptible objects). Indian philosophy explored realms both of the physical and metaphysical worlds. Indian science has excelled in all areas thousands of years before the West grasped this. She invented the Number system, the Zero was invented by Aryabhatta and the decimal system in 100 BC. In the 5th Centaury Bhaskaracharya correctly calculated time taken for earth to orbit the sun. Gravitation was known before Newton. The value of pi was first calculated by Budhayana, who went on to explain the now well-known Pythagorean Theorem. Algebra, Trigonometry and Calculus from Sridharacharya in the 11th centaury. Ayurveda, is the earliest school of medicine known to humans, consolidated by Charaka 2500 years ago. Surgery was introduced by Sushruta 2600 years ago. Navigation, originating from the Sanskrit word, Navgatih, originated from sea travel across the Sindhu river.

The first university was established in Takshashila in 700 BC, and students included those from other countries as well. Sanskrit, originating in India, is the mother of all European languages All of this has been possible, as India had a matured civilisation in the Harappan culture in the Sindhu valley 5000 years ago, while most cultures in the world were still nomads and forest dwellers. More recently India was the 4th country to almost land a vehicle on moon.

Why East has not delved on the brain?

I have often wondered why no emphasis in East over 7000 years explaining the brain (neuroscience) in great details. Our Sages simply treated the brain as a ‘device’ – a room, if you like to enter and jump out thru a window. It was at best a launchpad. No need to spend time to examine the ‘room’ describe it, arrange it, categorise it, that was simply not the point. Out there lay the opportunity for delving into fundamental science. Through Dharana (concentration) Dhyana (contemplation) Samadhi (dissolution). Patanjali writes with the precision of a scientist. He does not form hypothesis, he states facts you will experience. He writes for many ‘minds’, each of the chapter will have a different appeal to different temperaments. He assures that the ‘science of the material world’ would also be available, but that’s not the point to. His goal is to guide you to ultimate dissolution – being one with reality.

Winding down….

Back to Swami Chinmayananda: who clarifies that the manifest arises from a universal source, ie Consciousness, that is singular, all that exists is the plurality of the source itself, and it is life itself (read energy force) that creates all, which once removed renders the effects non-existent.

I hope dear reader this article has created a curiosity in you on the wonder of Science and Spirituality. I hope you will explore this yourself more fully.

The outer world lends itself to Science, the inner world to search through Yogic means. In the end, we strive towards one thing: to discover the grandeur!

How Society Shapes Our Behaviour

Social Construction of Behaviour – impact of Kaal(time), Desh(region) and Context

For millennials, humans have lived in tribes, communities and societies. Their behaviour has been evolved to best support their survival, against predators – both animals and other tribes, for resources, and for better reproductive success.

Ethologist Michael Chance, studies higher primates and humans and describes two basic modes in which a community is organised and the resultant social interaction: Agonic and Hedonic. Read through the next two paragraphs to determine where do you Indian-ness leans towards?

The Agonic (with anchor in Power) mode is based upon the collective’s perception and experience of threat, power and anxiety, and the group is essentially a source of defence against external threat, call it in-group / out-group. (Apna/Paraya).The intra-group relations are marked by mutual defensiveness and the group has to develop ways to ensure that hostilities are controlled and contained. This could also include submission or appeasement. This would be basis the assessment of the adversary and their ‘relative holding potential’ compared to their own. This results in the creation of the pecking order, compliance and threat of punishment. The bonding is an alliance against a potential enemy. All relationships are determined by the relative positions of people in the hierarchy.

Consequently, the group is organised hierarchically around that individual who has the maximum fighting capability and the intra-group relations are marked by mutual defensiveness. Thus aggression is a valued attribute, and would determine the status and entitlements. Leaders here are expected to be decisive, lead from the front, and courageous.

The Hedonic (with anchor in prestige) mode is based upon playful catching up of attention, prestige and mutual support. Consequently, the focus shifts from negative attention (being potentially harmful) to positive attention (being competent and potentially helpful).Qualities that would enhance social approval such as beauty, intelligence, talents, special skills would be held in higher esteem. The group is seen as a source of mutual confidence and the intra-group relations are marked by interdependency, rather than defensiveness. These communities are characterised by ‘egalitarian values’ – it is more affectional. Maximising positive attention is the goal here. Intimacy, personal relationships are encouraged, and aggression is discouraged in this mode. Focus is on harmony instead, and good relationships. In somewhat similar vein, Gert Hofstede*1 refers to this as ‘Masculine and Feminine Cultures’ and confirms India is moderate on Masculine (the elaboration of which is another post by itself :)). Leaders get pay-off in 'giving/gifting' as such acts earn him a reputation of being good.

Such groups are organised around the individual who has maximum prestige which is derived either through altruistic acts or demonstration of superior skills. The leader is one who emerges with the maximum prestige, which is acquired by acts of altruism or through demonstration of a superior skill. Leaders value dialogue, consensus, and harmony. Much time is spent on building alignment.

Quiz: So what mode does India lean towards?

To cut to the chase, Ashok Malhotra basis his EUM empirical research says that the data (on Indian Managers) reveals that “My inclination is towards hedonic mode, and hence the best I can do to survive and prosper is to modify myself and embrace the agonic mode”*2.

You can readily appreciate that one aspect of India is a ‘collage’ of both traditional and modern influences. There are two simultaneous modes operating in India: primary axis 'relational' and secondary 'competitive' influenced by western education, and 'aping' the west. These create dilemmas in managing polarities, contradictions, and paradoxes. Also, there is 'No one India' - it differs from regions, to class, and income levels. Also, depending on which 'varna' one identifies with, how one is expected to behave in situations may also vary. At Corporate level, the Nurturant Task Leader, or 'Karta' is the most accepted and effective mode. I argue that the 'recommended western leadership models' from the West do NOT work in India, (a subject for another post).

There are several other facets of Indian-ness. Do share if you have found this useful and I will be encouraged to build on other aspects of the dualities, polarities, and paradoxes that constitutes the Indian culture.

Please Like, Comment or Share.

Citations: *1https://www.andrews.edu/~tidwell/bsad560/HofstedeMasculinity.html

*2 Ashok Malhotra, Indian Managers and Organisations – Boons and burdens, Routledge, page 183

Leadership in Crisis

In the story of ‘Odyssey’ one learns about Odysseus is shipwrecked and marooned, while powerful young men in his community back home, run riot in gluttonous, unrestrained and wanton behaviour. The story steers to an undeniable fact, that the quality of life in a human community (and this includes business organisations) depends on the quality of its leaders.

In a democratic world (which includes Business Organisations owned by shareholders) we have the responsibility to choose our leaders with care. We should stay vigilant to ‘camera facing’ leaders who are adroit at managing their ‘charisma’ even while paying scant attention to their leadership style.

In Indian tradition, there was a Yuga (a period) when no leader (king) was necessary. However, when ‘evil forces’ grew, Indra was selected by the Devas to lead them – the first King. What followed, was the coding of Dharma. In today’s time, with our world losing its way to ineffective leadership in crisis, plummeting into dubious practices, and some outright scams and financial impropriety, now more than ever before is the need for the emergence of the Corporate Rishi – a ‘Rajarshi’ Leadership style for our times.

Rajarshi leadership style has been advocated in Indian thought for centuries. The modern mind is too egoistic to admits it illness. Modern day leadership styles and definitions flow largely from Academia, researched with WEIRD participants (western educated, industrialised nations, rich and democratic), which by itself is non-inclusive and undemocratic. Worse still, the notion, ‘sauce for the goose, must be sauce for the gander’ and its belief that it has universal application. We seem to be headed on a slippery slope of ‘technological advancement, with diminishing consciousness’.

All is fair in love and war, is not a mode for Rajarshi Leadership. Our own tradition offer us insights on Appadharma in times of crisis and emergency as well. In a crisis, we need to be even more guarded to protect a few citadels.

For one, Values stand out the most. I applaud a few companies who have gone out of their way to do what is right (increments, continued focus on training, etc) while the majority have responded to the imperatives: down-sizing, lay-offs, work beyond office hours, etc.

The espoused ‘we value our people’ flies against the practiced and the experienced. Employees are ‘burning out’ at home, working longer, are far more stressed, while bosses continue to intrude and violate boundaries of personal time. In some states, even the authorities have colluded to ‘suspend’ labour laws, rather than intelligently modify them. When one suspends the social contract (especially legal contracts), both sides act ‘lawlessly’.

When there are ‘no rights and duties’ from both sides it gives way to use of power, and legitimate authority is undermined. Indeed it is said that ‘The wise build bridges, the foolish build dams’. I leave you to judge which category of actions determine your behaviour as a leader.

The time now is for an Organisation (as a community) to show its humane face, sensitivity, compassion and care. In this leadership is crucial to steer towards the North Star, a code of unflinching principles and values, despite everything. Adaptability is enhanced when there are ‘core’ principles rather than hampered by it. We expect Individuals to get on with their ‘leadership development’ hoping that transformation will emerge from this, yet fail to provide the scaffold to support the transformation within the organisation. The reason that SEALs and other fighting forces (always working in crisis) are so successful, because they train to do just three things: Move, Shoot, Communicate, and they spend a lifetime skilling themselves in all art forms of these. They are individually brilliant, but they hunt in packs! That’s the difference. How can leadership provide the inspiration to ‘fight in formation’ during a crisis? For me, I see new warriors - and they are actually quite different to the folks in black suits! I see warriors in everyday places, in different shapes and sizes who act with leadership. May the tribe increase!

What we need now is humility, compassion, and a newer kind of response. The ‘normal’ has changed. It would be helpful for leaders to remember, that ‘normal leadership’ will be irrelevant to our current times. I am hoping we act as trustees to leave a richer legacy for those that follow us. For each of us, we will be remembered for not just what we did, but what we failed to do.

The Illusion of the Self

Who are you?

These Covid days have left me reflecting on the question.

All responses to the first inevitably relate to ‘my possessions’ (such as titles,), my ‘labelling of myself’ through reductionism (intelligent, funny, sensitive) or in ‘relationship’ terms in society(father, son, spouse, Consultant, etc). In some regions, with leanings more towards Individualism or collectives, the descriptors are more ‘individualistic’ and in others more ‘relational’. Are these responses truly responding to Who are You, or, What are You? It seems the latter, as these are our ‘attachments’(in Indian philosophy) or our ‘identification’ (as Gurdjieff calls it) or ‘Identity’ or Personality as the West would call it.

Many years ago I attended a three day ‘Art of Living’ and we worked in pairs, each one taking turns to respond to this one question: Who are you? repeated once again after every response. It became clear, that I was subsisting, my notion of What I am, to offer a responses to “Who am I’. In a ten day Vipassana programme, I came to an awareness, that I am not just my body, nor am I my thought. Both are identified by me as ‘I’. The wisest of Indian sages, maharishi Ramana, has advised, ‘Simply ask the question, Who is asking, Who am I?’

In a world, so filled with etching out an existence, combating innumerable adversities and challenges, we experience what Buddha calls ‘Dukkha’ (or sadness). One sees the world in one which when you delve deeper springs up with existential aloneness. There seems to be no release from this ‘existential pain or angst’ that always confronts us.

Some more fortunate to reflect ask themselves: What is the meaning of Life, what is my purpose? Does being born, offer me a purpose for my existence. Who is there to respond to this question? With our birth to a family, region, one is usually provided a 'religion' as well.

We chase after ‘solutions’ and are offered a ‘belief system’ in return. Each of these belief systems (call it Religion if you like or a spiritual philosophy) have a dogged conviction, that it has discovered the Truth (the Holy Grail). One would claim, that “I am the Way, I am the Light’ another ‘There is no god, but God’ or another may claim, “I am That’. Often unsatisfied with one ‘belief system’ we switch to another. For in a belief, the truth is not known: it is to be believed. You are reading this post: that is ‘known’ to you, but you have to believe or have belief in something, of which you are unsure. This includes a belief in God, in Life after death, and so have you. It is a belief.

Some belief systems would have you ‘enhance the self’ – to work on your SELF, (an Ego if you like with moral and conscience) so that you are a ‘responsible citizen. It holds the assumption that if Man was left to himself, ‘natural forces’ would unleash itself, as Hobbes would share that would create jungle like chaos. Thus, Social and Moral laws and Governance is a must.

Some belief system rejects the SELF, and wishes for it to be dissolved. It holds the notion that Ahamkara (the ego) needs to be dissolved with the viveka of Buddhi, to get in touch with a Mahat (intelligence) the ‘first born’ of the co-joining of Purush (inert) and Prakriti (dynamic energy) to recognise that we are finally, divinity and part of the cosmic Brahman (Sankhya Philosophy).

This tradition rejects the notion of the western concept of Self, and confirms that true reality is not possible because of Avidya (ignorance) of failing to recognise the transitionary nature of life: Asmita (ego), raga (attachment), Dvesha (aversion) and Abhinivesh (fear of death). True bliss is when one is in touch with Sat(truth) Chit Ananda – the ultimate bliss of self. In the absence of this, there is suffering and pain.

There are many other schools of philosophy..... and 'pundits, priests, and God-Men' to explain this to you.

Replete in any school is the striving to move away from ‘suffering, and pain’ and seek ‘happiness’. Some seek it in materialism, some spiritually. With so many philosophies, which one steers to the truth? Indian philosophy avers that “The Truth is One, but the Wise speak of it in many ways’. What is Truth was a rhetorical question Pontius Pilate asked of Christ, and promptly then condemned him to be crucified.

What is Truth is a question that has been on our lips, and our thoughts over the millennial of man’s existence.

It is the right for each one of us to choose a philosophy by which we affirm our being and our lifestyle, even if it includes ‘Carvaka’ (Atheism) , Monotheism or Polytheism.  Any path will do as long as one is steadfast. For this, we also have to ‘live’ with the others ‘right to choose’ else we may label them as infidels, heretics, non-believers, and sinners.

Comparison of one with another is like a game of cricket and baseball: there are many similarities, but so what? They are two different games. So why compare? In the end, each one of us have the responsibility to journey on our own, within, to explore our notion of Truth. For most, the ‘busyness’ of life is more important and these questions seem interesting, but not practical. 

It takes just one story to create interest

The Art of War is a 5th-century BCE military treatise written by the Chinese strategist Sun-Tzu. Covering all aspects of warfare, it seeks to advise commanders on how to prepare, mobilise, attack, defend, and treat the vanquished. It is one of the best books I have read.

It takes one story to create an interest in a book. Here goes:

Ho Lu, King of Wu was intrigued with Sun Tzu’s ART OF WAR and they met. The King said to him: “I have carefully read your 13 chapters. May I submit your theory of managing soldiers to a slight test?” Sun Tzu agreed. Ho Lu asked: “May the test be applied to women?” Yes, You may, said Sun Tzu.

180 ladies were summoned out of the Palace. Sun Tzu divided them into two companies, and placed one of the King’s favourite concubines at the head of each. He then bade them all take spears in their hands, and addressed them thus: “I presume you know the difference between front and back, right hand and left hand?” The girls replied: Yes.

Sun Tzu went on: “When I say “Eyes front,” you must look straight ahead. When I say “Left turn,” you must face towards your left hand. When I say “Right turn,” you must face towards your right hand. When I say “About turn,” you must face right round towards your back.”

Again the girls assented. The words of command having been thus explained, he set up the halberds and battle-axes in order to begin the drill. Then, to the sound of drums, he gave the order “Right turn.” But the girls only burst out laughing. Sun Tzu said: “If words of command are not clear and distinct, if orders are not thoroughly understood, then the general is to blame.”

So he started drilling them again, and this time gave the order “Left turn,” whereupon the girls once more burst into fits of laughter. Sun Tzu: “If words of command are not clear and distinct, if orders are not thoroughly understood, the general is to blame. But if his orders ARE clear, and the soldiers nevertheless disobey, then it is the fault of their officers.”

So saying, he ordered the leaders of the two companies to be beheaded. Now the king of Wu was watching the scene from the top of a raised pavilion; and when he saw that his favourite concubines were about to be executed, he was greatly alarmed and hurriedly sent down the following message: “We are now quite satisfied as to our general’s ability to handle troops. If we are bereft of these two concubines, our meat and drink will lose their savour. It is our wish that they shall not be beheaded.”

Sun Tzu replied: “Having once received His Majesty’s commission to be the general of his forces, there are certain commands of His Majesty which, acting in that capacity, I am unable to accept.”

Accordingly, he had the two leaders beheaded, and straightway installed the pair next in order as leaders in their place. When this had been done, the drum was sounded for the drill once more; and the girls went through all the evolutions, turning to the right or to the left, marching ahead or wheeling back, kneeling or standing, with perfect accuracy and precision, not venturing to utter a sound. Then Sun Tzu sent a messenger to the King saying: “Your soldiers, Sire, are now properly drilled and disciplined, and ready for your majesty’s inspection. They can be put to any use that their sovereign may desire; bid them go through fire and water, and they will not disobey.”

But the King replied: “Let our general cease drilling and return to camp. As for us, we have no wish to come down and inspect the troops.”

Thereupon Sun Tzu said: “The King is only fond of words, and cannot translate them into deeds.”

After that, Ho Lu saw that Sun Tzu was one who knew how to handle an army, and finally appointed him general.

Adapted from the story by Sima Qian. Would you like to read this book now?

If you like this article, do 'Comment’ or ‘Share link with friends. 

Rumi - Ask not What is Love!

On Love

Love 

Is everything
Its language is silence, not words
The bridge that connects us to the universe
A mirror to see God
It paves its own path
Beyond time and space


Love 

Is a secret that is open to all who seek
It cannot be explained
Yet when one is lit with love
All is explained 
Ask no one, What is Love
Ask this of Love itself.


Love 

Is invincible, conquers all
The mightiest sword that cuts through all
An eternal blazing fire, never abating, forever bright
is not possessive of your possessions or your senses
It only seeks you
It has only one purpose to embrace the beloved

Love 

Transforms all, It is an Alchemy, it changes all
An antidote for all poisons, Lover conquers all
Villains to saints, the dead spring to life
The greatest intoxicant
Without Love no man is alive
Your very breath

Love

Knows not good or bad, like or dislike
Love seeks the besotted, Love just is
When Love beckons, rush headlong


Love is faithful, it demands your loyalty as well
Don’t seek it. Simply Love. Nowhere to Go.
Now Here – Love is. So near, It was never lost. 
Just drop the wall within, Embrace Love

Love 

Is a journey, No beginning, no end 
It is the Alpha and the Omega
When you meet Love, you meet yourself.
Fall into Love, Surrender
Keep falling till you feel the love
For it will take you to the sky

Your only fault is to stay devoid of love in life
For when is in Love, all is Empty
Just Love is
And whatever you touch just love remains

Love 

Is that eternal glow that persists
Drink of it fully, don’t stay sober
Go mad with Love. Be reckless with Love
Share Love with abandon
Lose everything in Love


Love 

Is pure
Is everything
It is not outside 
It is within
Love is You itself


Inspired by the many verses of J.Rumi on Love. 

Whatever is happening, happens for the best

‘Whatever is happening, happens for the best’

‘Whatever is happening, happens for the best’ is an oft repeated comment in India. There is a belief in the cosmic abundance and wisdom, and that all events, happens for a reason, be it good or bad, and even though it may seem, like a drawback, or adverse is seen through a more philosophical orientation, that it is ordained and has only positive intentionality for the spiritual you.

Birbal enquired of King Akbar. "What happened, Your Majesty?" Akbar informed him that an unfortunate accident diced his finger off. The other Ministers, unlike Birbal were still praising the king for his greatness and buttering him while Birbal said "Jo hota hai ache ke liye hota hai" (whatever happens, happens for the good.) Offended by the absence of consoling words, Akbar put him in prison. In the meanwhile Akbar appointed another Minister to take Birbal's place. As usual, Akbar went deer-hunting with his clad one fine morning. Akbar and his new found minister chased a beautiful black buck and before they could hunt him down, the deer sped away. Looking back, they realized they were separated from their army of soldiers and the two were now on themselves to find a way back home. They were trying to figure out the correct path when they were caught by a local tribe. On seeing the King, they got happy. They could sacrifice the King's body and please their deity God. Just when they were about to shred the King into pieces, they noticed his cut finger. Now a tampered body cannot be put for sacrifice. So they promptly released the king and caught the Minister instead. The Minister was killed as the sacrifice King hurried back to the palace.

On arriving his palace safely, he realized that Birbal was right in every sense. He summoned him and appointed him back. The king said to Birbal, "I now believe that everything happens for our good, as my life was saved because of the cut finger. But, what about you? How can you explain that it was good for you?" Birbal replied, "As you had put me in prison, I was not able to accompany you on your hunting trip. If I had been there with you, the tribesmen would have taken me along with you and would have definitely sacrificed me to their deity, as I do not have a cut finger!" The king was pleased with his reply, and from then on, always consulted the wise minister while making any decisions for his subjects.

The Indian mind, having a religious temperament has an instinctive faith in the divinity that lies within. He seeks within rather than out. Yet he believes that the omnipresent can manifest in an outer form or symbol as well. Ever present there is an instinct for balance and harmony, especially between the inner and outer, spiritual and secular, mundane and material. The inner spiritual urge of the Indian mind is not something exclusive, at the expense of the legitimate needs and realities of the outer life of the body and mind. It operates at all levels of Dharma, Artha, Kama and with the final goal for Moksha.

Do you subscribe to this notion as well? Do you have any incident(s) to share? Also, do you believe the pandemic has its upsides as well?

If you enjoyed reading this, do Like, Comment or Share.

Alfred Adler - On feeling Inferior

Does everyone feel inferior deep down?

This article is based on the theories of Alfred Adler (1870 - 1937), who followed Freud initially but soon separated as Adler refused to embrace the notion of ‘sexual instinct’ but never totally rejected Freudianism.

Born a Jew, he converted to Christianity. As a physician, he witnessed first-hand the suffering of wounded soldiers leading him to theorise about Gemeinschaftsgefuhl (deep seated concern for others) – social feelings. These social feelings are promoted in society, work and parenting, through cooperation, love and care.

According to Adler, each individual decides for himself, what directions their lives take – style of life. He saw Humans as one indivisible whole, with a unique pattern of behaviour – individual psychology.

The world is simple and life is simple as well.

We live in a subjective not objective world, and we give our own meaning to it. All behaviour has social meaning. In this it is psychosocial not psychosexual.

The past does not matter. We are driven by self-goals we set.

Our behaviour stems from purpose and focus on ‘present goals’ rather than the past. It provides direction for promised security, power and perfection, we anticipate and expect. Our anxieties are ‘manufactured’ to serve our ‘goals’, what Adler calls ‘teleology’.

Trauma does not exist.

Adler argues that no experience by itself is a cause for success or failure, rather it is the meanings we give to it. We have choice in meaning making. Your future is determined by your actions now. Adler talks about neurosis as an extreme reaction to shock. He argues that through courage and optimism the social interest in the neurotic can be awakened. He argues that our present determines our past (the exact opposite to Freud).

You create the emotion to support your behaviour.

Anger does not cause you to shout, rather you fabricate anger to achieve the goal of shouting to have the other person submit to you. If the phone rings, it is possible to go back to a controlled conversation, and get back to shouting post the call. Differentiate between personal anger (grudge) and indignations with society’s contradictions and injustices (righteous indignation).

We are not controlled by our emotions.

We all have the capacity to change, and the first step is ‘knowing’ and preferably through dialogue. Knowledge by itself is useless – it is accumulative.

Be Yourself, not somebody else. Focus on your own ‘potential’

Adler says focus on ‘not what one is born with’ but what use you make of your ‘equipment’. One’s personality is formed as a result of the creative power of the individual. Our personality is best reflected especially when we face difficulties.

We choose to ‘stay unhappy’ and we can choose to ‘stay happy’.

Our personality and disposition is what Adler describes as a ‘lifestyle’ – a worldview and in a sense a choice of the way one’s life should be. We prefer the comfort of our ‘lifestyle’ to Change which is scary. In a sense, one needs Courage to Change, to be Happy.

Expose the lie – ‘If only…’

These are excuses to not making a start. ‘If I Pass this exam, life will be rosy’, or ‘If I get this promotion everything will get well’.

Avoid focus on ‘symptoms’, rather ‘accept yourself’.

You may discover that your goal maybe – ‘not to hurt yourself’ caused by others.

Getting ‘hurt’ by others is an inevitable aspect of interpersonal relationships.

‘One has to live in the universe all alone’.

Adler asserts, ‘all problems are interpersonal relationship problems’.

The shadow of other people are always present in our worries.

Adler uses ‘feeling of inferiority’ to refer to one’s value judgement of oneself.

Adler argues that humans feel inferior which is necessary to allow for a ‘great upward movement’. The inferior feeling is on account of not measuring up either to society’s mirror or to one’s fictional standards. Having a shorter height by itself isn’t ‘inferior’ but the meaning one has given to it oneself. It is a subjective valuation and based on a social context. When the inferior feeling is exaggerated or internalised it becomes an inferiority complex.

Even successful people harbour ‘feelings of inferiority’…

Adler argues that everyone born enter the world as helpless beings and are in the ‘pursuit of superiority’. All human endeavour is on account of this. He argues that both inferiority and superiority are stimulants to normal healthy striving and growth. However, if one is fixated with, ‘I am not good enough’ that may lead to an inferiority complex which is wholly different. Staying with an inferiority feeling such as, ‘I am not educated, I have to work harder’ can be a desirable direction. Often the superiority complex is an exaggerated over compensation for personal weakness.

The apparent cause and effect’ is rejected by Adler.

The real cause and effect is not wishing to change or letting go the comfort of the present. Even if the current is unpleasant or has limitations. Through Courage one can strive through growth and learning.

The feeling of inferiority may lead to a ‘feeling of superiority’.

People may substitute this inadequacy by flaunting their proximity to those in power, objects of wealth, etc. They are living ‘other people’s lives’. Boasting for example is a result of a feeling of inferiority.

Even bragging about one’s misfortune is a sign of feelings of superiority…

One can often use one’s misfortune to feel special and control the other. For instance, ‘you don’t understand how I feel’ while containing some truth can also be a weapon.

One can keep moving forward, without competing with the other.

All human beings are different and unique, but are all equal. Competition may be good if the other viewed as a ‘comrade’, and it would lead to self-improvement, but that is not often the case. When we compare self to other, we end up in competition and with feelings of inferiority and superiority.

Which may lead to the notion, the world is a hostile place.

This terrifying thought urges you to keep winning as you fear failure. On closer scrutiny, you are the only one who worries about your own looks. When competition is dropped, when the other is viewed as a comrade one is released from the fear, ‘maybe I will lose’.

What has this article invoked in you? How do these views align to your own experience?

If you found this article useful, please do 'Like', 'Comment' or 'Share'

Inspired by: The Courage to be Disliked, I. Kishimi and F.Koga

The Song of the Reed (Rumi)

Rumi Poem: The Song of the Reed

Opening Song of the Masnavi

[This poem is about a seekers search for his beloved, divinity]

English Translation

Listen to the reed flute tale, as it laments its pain of separation.

It says, ‘Ever since they have uprooted me from my reed-bed I have been crying

And caused both woman and man to be moved, who have since wept along my lament

I wish to repose my head on the breast of a longing heart, that too has been ripped away from their beloved, a heart torn to pieces, so that I may unburden my pain of this love.

For one who has been afflicted knows my song,  only they would understand my sadness,

Anyone who has been cut from the source, wishes to reunite,

they long dearly to return to that blissfulness.

In many gatherings, I have uttered my wailful notes, the same lament.

I consort with the unhappy and those that rejoice.

Each sought me, befriended me but for their own reasons and opinions

Each according to his fancy became friendly to me.

Yet none sought out the secrets I held within. 

Nor could they decipher the secrets behind the notes

My Body is not veiled from the Soul, nor soul from body, yet none can see the soul

For truly, the divine secrets are not separate from my cries

The eyes and ears lack the illumination of cognition

These secrets unlock to the heart, not for eyes or ears

The one who hears this is senseless. A tongue has but one customer, the ear.

The song of the reed consoles those such parted from their beloved,

The reed is a comfort to all estranged lovers. The notes tears away our veils

The song shares the tortuous bloody path

And recounts how Majnum, when separated from his beloved and Laila how his heart bled

To one who is joined to my lips and is in harmony with myself

I too like the reed would tell all that may be told

When the rose is gone (his beloved) and the garden faded (in Autumn)

You will no longer hear the nightingale’s song

But only those who are cooked in the fire of love will hear them

The sound from the reed is fire, not wind. Be that empty.

The love fire is one that inspires the flute. It is the ferment of love that completes the wine.

If you don’t have this fire,

you might as well be dead

Oh, how can the uncooked

know the majesty of the fire of love?

This reed is the friend of everyone who has been parted /separated

Who has ever seen a poison so bitter and antidote so sweet such as this. It is hurt and salve combining. Have you seen a more intimate companion and lover? That is the song of the reed.

Intimacy and longing for intimacy, one song.

All are satiated except a fish in water, and one who does not have his daily bread fails to pass his days easily.

If you meet the uncooked, the immature man

don’t sing, don’t preach

the raw will not understand the state of the ripe

Instead listen to my advice:

Say goodbye and leave

-Rumi

(the original verse was written by J. Rumi a Sufi from Iran) Translated mostly from Urdu to English. reviewed multiple versions in English as well. 

Persian

دفتر اول مثنوی

بشنو از نى چون حكايت مى‏كند
از جدايى‏ها شكايت مى‏كند
كز نيستان تا مرا ببريده‏اند
در نفيرم مرد و زن ناليده‏اند
سينه خواهم شرحه شرحه از فراق
تا بگويم شرح درد اشتياق‏
هر كسى كاو دور ماند از اصل خويش
باز جويد روزگار وصل خويش‏
من به هر جمعيتى ناالن شدم
جفت بد حاالن و خوش حاالن شدم‏
هر كسى از ظن خود شد يار من
از درون من نجست اسرار من‏
سر من از ناله‏ى من دور نيست
ليك چشم و گوش را آن نور نيست‏
تن ز جان و جان ز تن مستور نيست
ليك كس را ديد جان دستور نيست‏
آتش است اين بانگ ناى و نيست باد
هر كه اين آتش ندارد نيست باد
آتش عشق است كاندر نى فتاد
جوشش عشق است كاندر مى‏فتاد
نى حريف هر كه از يارى بريد
پرده‏هايش پرده‏هاى ما دريد
همچو نى زهرى و ترياقى كه ديد
همچو نى دمساز و مشتاقى كه ديد
نى حديث راه پر خون مى‏كند
قصه‏هاى عشق مجنون مى‏كند
محرم اين هوش جز بى‏هوش نيست
مر زبان را مشترى جز گوش نيست‏
در غم ما روزها بى‏گاه شد
روزها با سوزها همراه شد
روزها گر رفت گو رو باك نيست
تو بمان اى آن كه چون تو پاك نيست‏
هر كه جز ماهى ز آبش سير شد
هر كه بى‏روزى است روزش دير شد

Farsi



be-sh'naw în nay chûn shikâyat mê-kon-ad
az jodâ'îy-hâ hikâyat mê-kon-ad

k-az nayestân tâ ma-râ be-b'rîda-and
dar nafîr-am mard-o zan nâlîda-and

sîna khwâh-am sharHa sharHa az firâq
tâ be-gôy-am sharH-é dard-é ishtiyâq


har kasê k-ô dûr mând az aSl-é khwêsh
bâz jôy-ad rôzgâr-é waSl-é khwêsh


har kasê az Zann-é khwad shod yâr-é man
az darûn-é man na-joft asrâr-é man

sirr-é man az nâla-yé man dûr nêst
lêk chashm-o gôsh-râ ân nûr nêst

tan ze-jân-o jân ze-tan mastûr nêst
lêk kas-râ dîd-é jân dastûr nêst

âtesh-ast în bâng-é nây-o nêst bâd
har-ke în âtesh na-dâr-ad nêst bâd

âtesh-é `ishq-ast k-andar nây fotâd
jôshesh-é `ishq-ast k-andar may fotâd

nay Harîf-é har-ke az yârê bor-îd
parda-hâ-ash parda-hâ-yé mâ darîd

ham-chô nay zahrê wo tiryâqê ke dîd?
ham-cho nay dam-sâz-o mushtâqê ke dîd?

nay HadîS-é râh-é por khûn mê-kon-ad
qiSSa-hâ-yé `ishq-é majnûn mê-kon-ad

maHram-é în hôsh joz bê-hôsh nêst
mar zabân-râ mushtarê joz gôsh nêst

dar gham-é mâ rôz-hâ bê-gâh shod
rôz-hâ bâ sôz-hâ ham-râh shod

rôz-hâ gar raft gô raw bâk nêst
tô be-mân ay ân-ke chûn tô pâk nêst

har-ke joz mâhê ze-âbash sêr shod
har-ke bê-rôzî-st rôz-ash dêr shod

dar na-yâb-ad Hâl-é pokhta hêch khâm
pas sokhon kôtâh bây-ad wa 's-salâm

(mathnawi meter)

Wisdom from 2020 years and before!

Introduction

Win and lose to what matters. When you challenge yourself, and beat your own record, you achieve both! Herein lies our opportunities. What are the challenges we wish to excel in? With ourselves.


In these past months, with lockdown and work from home, it has given way to a lot of reflection on our lives. It has thrown up questions about our hankering for materialism, even while opening a light on man’s deeper purpose.


Presented below are twenty difficulties for us as humans, shared by Gautam Buddha in The Sutra of 42 Sections. The explanations are elaborated inspired by commentaries by several learned teachers. Each of the twenty statements carry nuggets of deep wisdom. To these I have added quotes from Jesus as well. ‘Truth is One, the wise speak it in various ways’, say the Rig Veda. I hope this article will help you reflect further on What Really Matters.


1. It is hard to practise charity when one is poor.


Being poor is not referring to wealth, but one’s internal quality. You cannot give what you do not have. If you wish to share Love, you must have it else you will only share misery or loneliness. Only when you overflow can you share. You possess only that which grows within and cannot be taken away from you. Existence is tired of your pennies, your misery - your poverty. Instead, bring celebration to life. Try to be wealthy inside so that you can share yourself. For what is offered from within has deep richness.


Luke [21:1-4] As he looked up, Jesus saw the rich putting their gifts into the temple treasury. He also saw a poor widow put in two very small copper coins. "I tell you the truth," he said, "this poor widow has put in more than all the others. All these people gave their gifts out of their wealth; but she out of her poverty put in all she had to live on."


Jesus asks: “What does it profit a man to gain the whole world and forfeit his soul?”


2. It is hard to study the Way when occupying a position of great authority.


The proud and egotistic is not ready to surrender. For they feel powerful. Nor should you surrender only when hopeless and all is lost. Move instead towards yourself when things are going well. It is difficult to remain meditative when you are rich. Move into the unknown when you are strong and full of zest. There is no better time. We tend to postpone our life to sometime in the future, perhaps when we retire. For now, status, money, recognition, power, fame are deemed more satisfying. Perhaps, we believe that the pursuit of all of these will lead to happiness. Soon we realise with time that what we seek is a myth, what we have, we do not value, what we want nobody gives.


King James Bible refers to this spiritual poverty: It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.


3. It is hard to surrender life at the approach of inevitable death.


It is easy to disregard death when one’s life is oozing out of you. While life and death are inevitable, we choose not to discuss it. Those who penetrate deeply into life become aware this is not the real thing. For in the midst of life there is death. Only those who realise this take a jump into the river that leads somewhere else – towards death. To disregard life, is to truly know what it means – it is a dream. Buddha enquired what is the longevity of life? It is the length of one breath, replied a disciple. Buddha agreed.


In the garden of Gethsemane, the night he was betrayed prayed to the Father in simple surrender, “If you are willing, let this cup pass from me. Yet not my will, but thine be done” (Luke 22:41).


King James Bible: For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.


4. It is hard to get an opportunity of reading the sutras.


Only a fortunate few will recognise that life is fleeting, a shadow, not a reality. Only one who is awakened realise this. Only a few will realise the wisdom of the way.


One of Jesus’ followers asked to be excused from his responsibilities to ‘go and bury his father’. Jesus replied, ‘Follow Me[don’t neglect your spiritual calling], and let the [spiritually]dead bury their own dead’.


“No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal Him” (Matthew 11:25-27).


Only a few will have the real opportunity to pursue the spiritual path.


5. It is hard to be born directly into Buddhist surroundings.


It is indeed rare to find an enlightened being. Only when the student is ready does the Master appear. Else a teacher will be ignored. To be a student one has to be empty, receptive, sensitive and meditative. Such opportunities are rare to most people.


6. It is hard to bear lust and desire without yielding to them.


The greatest difficulty is to be without hankering to be something else, or one who is without projection. To avoid desires and attachments and lust. Buddha avers that Wealth and Sex is like honey on a sharp knife – a child will lick it, and harm himself. If one can be around sense objects without being affected. Only when the mind is still will desire drop. Buddha says that the cause of all suffering lies in desire.


7. It is hard to see something attractive without desiring it.


If one focusses on the real, rather than the agreeable, then one comes to the truth. Fears come from worry and worry arises from craving and desire. Be a floating piece of log on a river. If not deluded by emotions, or wrongful views one who is steadfast will pursue the Way.


8. It is hard to bear insult without making an angry reply.


It is easy to get angry, but challenging to remain calm and quiet. No intelligence is needed to lose one’s anger. Patience under insult is the greatest strength avers Buddha. Patience creates softness, harbours no hatred.


In the Akkosa Sutra, we have the story of Buddha being severely insulted by an influential Brahmin and he responds by saying: “Whoever returns insult to one who is insulting, returns taunts to one who is taunting, returns a berating to one who is berating, is said to be eating together, sharing company, with that person. But I am neither eating together nor sharing your company, Brahmin. It’s all yours. It’s all yours.”


If you are patient in one moment of anger, you will escape a hundred days of sorrow’.


9. It is hard to have power and not pay regard to it.


People seek authority so that they can abuse it. In every interface authority is present: either bullying or being bullied.With power you become political. Nietzsche says, that we all have a ‘will to power’ – an attempt to assert ourselves onto the world. He takes it one step further and asserts that the will to power is ‘the force which creates all forces’.


10. It is hard to come in contact with things and yet remain unaffected by them.


The real test is not in isolation, but when one is living in the world. One cannot change the circumstances often, but one can change one’s consciousness.


11. It is hard to study widely and investigate everything thoroughly.


We prefer the familiar, the comfort zone. All the knowledge of life is borrowed. Only be knowing oneself, can one move further. One needs to study deeply rather than widely. To look within, rather than seek outside. One needs to continually review the way. It is a challenge to be thorough in learning and exhaustive in investigation.


12. It is hard to overcome selfishness and sloth.


To think of oneself as extraordinary is most ordinary because everyone thinks so. Pride is like a disease and with it you can never be healthy.


13. It is hard to avoid making light without having studied the Way enough.


It is hard for people not to disparage the untutored. One feels superior to those who are illiterate, and envy to those who are learned.


In Matthew 7:3-5 Jesus says: Why do you see the speck in your brother’s eye, but do not notice the log in your own eye? Or how can you say to your neighbour, “Let me take the speck out of your eye,” while the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your neighbour’s eye.


Jesus says, “Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; give, and it will be given to you.” (Luke 6:37).


14. It is hard to keep the mind evenly balanced.


One needs to remain the master. Others can manipulate you, make you angry or flatter you. Be in control of every situation and stay the master. To be equitable in mental activities at all times.


15. It is hard to refrain from defining things as being something or not being something.


It is difficult not to express an opinion and it becomes a prejudice. Allow your understanding to grow instead. Be defining something we limit ourselves to a deeper understanding.


16. It is hard to come into contact with clear perception of the Way.


One who sees the truth vanquishes ignorance. The Self cannot be found in any form – it is illusory. The sense organs have confused people, keeping them in a dream like state.


17. It is hard to perceive one's own nature and through such perception to study the Way.


It requires a journey inwards. To one’s nothingness. The more you move towards yourself, the more you disappear. Yet Buddha says it is hard to develop this clear perception.


18. It is hard to help others towards Enlightenment according to their various needs.


The language of the valley and the peak are different. One needs to guide others in accordance to their individual needs, abilities, dispositions, and circumstances.


Buddha advised, ‘Be a light unto yourself’.We all have the responsibility to discover our own light within.


“You are the light of the world. A city built on a hill cannot be hid. No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others, so they may see your good works and give glory to your Father in heaven”(Matthew 5:14-16).


19. It is hard to see the end of the Way without being moved.


It is hard to come in contact with things and yet remain unaffected by them. Our senses get attached to things and we experience ‘movement’. To see things without attachment without clinging to emotions or becoming vexed by the situations.


20. It is hard to discard successfully the shackles that bind us to the wheel of life and death as opportunities present themselves."


It is hard to unshackle ourselves from the grip of life and death – the perpetual wheel. To deploy ‘skills-in-means’ viz acting in expedience at times. Once Buddha lied saying he had candy to offer a child who was dangerously close to falling into a well.


Some questions for reflection


As a leader,


1. What are you practicing and sharing?


2. Do you embrace your humility and vulnerability?


3. Are you prepared to let-go of old meanings?


4. How do you wish to leave behind a legacy?


5. What has this article triggered in you?

Musings

As we enter the third stage of Covid-19 pandemic phase in India, and currently in a 21 day lock down mode, I began to examine the very three natural states of the human condition: to Think, Feel and Act.


Suddenly, we are assaulted with an overload of ‘information’ – some factual, most hype and some fake. What do we think now? Earlier, we just relied on the news to update, inject us with what we needed to think. We took endorsements as ‘given’ – we unquestionably swallowed their tinted lens of the truth out there, or believed in the celebrity guru to inform us for what we must strive for, be obsessed with, yearn for. It was ok to suspend our thinking, allow someone else to take charge, but that has changed this fortnight.


What do I feel? Just a fortnight back I could hold my experience in some static binary – happy or sad, excited or bored. But the past few days, I have been confused, with co-holding a simultaneity of feelings, at polar ends – the best way to describe this is calling it mixed. I feel happy for being at this moment secure, but a sense of disquiet to see more than half of India stranded and vulnerable. I experience the need to protect the ones I call apna, yet I cannot fathom who is the ‘paraya’. Suddenly, everything is interconnected. As we experience personal confinement, nature on the other hand breathes deeply, self-cleansing and badly repairing and restoring herself, from destruction we have heaped on her. I am reluctant to heap ‘blame’ at an unknown virus, for I recognise that she is a by-product (inorganic) of our own human action. And like a fever, she comes upon us as a warning to rectify, mend our ways. Covid-19, is a wake up, a clarion call, for self-examination, for us as individuals, for us as society. She reaches indifferent to borders, of race, class or caste or religion – the rich and poor are treated alike. At this moment, I am bewildered, and confused of what I feel.


And then on Act. That has always been easy in the past. A trophy, a conquest, a goal always lay ahead. The warrior crusader or warload in me sprung to action – my dynamic masculine that would spring automatically forward – a clarion call for action. Then suddenly, everything I called a Goal has become suspicious, and a vigilance around what really matters. The action modality in me gives in to a purposelessness. A static feminine identity emerges, more accepting to what is happening, inviting me to embrace, what will be, will be.


The crusted ancient wisdom long encapsulated in intellect, and held merely as espoused, breaks its hard kernel as it gives way to a spiritual intelligence. Suddenly, relationships really matter over the polite networks of who knows me and who I know – my network. My technology devices used for ‘task’ now suddenly offers opportunity for connect, with folks I had held previously in an outer ring. At this point, I really do want to know – How are you? Are you safe? And I am touched with similar enquiries directed to me. More significantly, the questions I am asking myself is what interests me the most – what do I really value most, who matters for me. How do I hold the cathexis?


Time neither hangs nor races – it just holds the NOW HERE. I feel myself letting go of questions. What’s the point? Another one crops up to replace the one gone by. I find my questions loaded as if I wish for a ‘right’ answer, that is already pre-conceived even while asking the question. The mind will forever doubt, it wasn’t built for trust, I reckon. I take refuge in prayer, the evening ‘rosary’ calming and a ritual to express gratitude to the divinity.


So what’s my take on Think, Feel and Act?


If we think and act only devoid of feeling, it would amplify the dynamic masculine aspect of self, invoking ambition and outcomes and goals to be pursued, almost mechanistically. This is my recognition. If we think and feel, without action, one would continue to oscillate like a pendulum - there is a double bind and one experiences immobility. Just feeling and acting without thinking, would lead to emotional compulsivity and being caught in a see-saw.


Thus, there needs to be an alignment amongst the three – thought, feeling and action. Not all of us can triage the middle path between Intellect, Emotion and Action. Yet the more successful ones do. Our ancient tradition assures us that within we are already satchitananda. Time to move away from the circumference and journey to our core.

a holonic viewing of organisations

EUM – O – Organizational Diagnostics 

What are the primary differences between a human being and an organization when viewed from a holonic framework of ‘living systems’( Holonic - a being or involving something that is simultaneously a self-contained entity and a part of a larger system)

As one discusses it more closely, the similarities are many. On closer reflection, one will at best identify nuances of differences, the chief one being that ‘humans are born, and organisations are created, the latter having intentionality’. Perhaps in humans, Volition, Personal agency and Consciousness are more visible as held by the individual, whereas accountability is more diffused in organisations and held by multiple role holders. Clearly, there are more similarities than differences, one gets to understand on deeper interrogation. 

EUM – I, makes the case that man is a system within his own rights. Several parts, both internal and external organs allow him the facilities to ‘Think, Feel and Act’. EUM – I posits that our inner theatre ( a drama of our thoughts, feelings, and sensations) is not a static entity, a noun that can be examined. Indeed, humans are ‘fluid states’ of being and becoming, and one’s behaviour and beliefs is a dynamic movement between multiple ‘states’. All individuals carry an internally coherent set of needs, wants, drives, values, orientations and worldviews. 

EUM essentially then views the multiplicities/facets that lie within its interplay (the grand Leela within) and the dynamics of the relatedness of the Self with the Situation, in its ‘parts’ with the ‘whole’, with its light and its shadows, between what is engaged and what is denied, in what it sees as its uniqueness, and what it sees as its commonness with the others. It is in this framework, that human beings can truly be ‘this’ and ‘that’ and more.

EUM – O, takes the next big leap. It posits that the organisation is a collective of ‘individuals’ and in that respect is a holonic representation that goes through similar dynamics and inter-play. EUM -O takes inputs from a cohort of organisation team members, and its diagnostics throws up a working hypothesis of the organisational identity, similar to that of EUM -I, that offers insights to Identity. 

The organisational identity is not a ‘monolith’, but a constellation of five facets, described as Universes. 

1.    While for an individual, the universe is belonginess and protection, in the case of organisation, one looks at the ‘CLAN’, to provide this safety to its members.

2.    From exercise of one’s own strength and desires, for individuals, organisations offer an ARENAto showcase strengths and energy of their team members. 

3.    For roles and boundaries for self, Organisations offer systems rules and guardrails to allow clarity, predictability to its members – named as CLOCKWORK

4.    From an individual orientation towards performance and achievement, organisations provide a NETWORKfor the human collective to support goals, aspirations and beneficial relationships, both within and outside the system.

5.    Finally, Individuals seek meaningfulness and intimacy and in that the Organisation provides an ECOLOGICALcollective, for pursuit of dreams, ideals and humanistic values to its team members.    

EUM – O, then most effectively and in a unique way allows for an examination of its source of:

a)     Pride

b)    Comfort

c)     Conflicts

d)    Burdens

e)    Resignations / or Possible Evocations

Apart from this, it allows for working through key tensions/ pulls of ‘not exact opposites’ but aspects that create pulls in co-holding these multiple facets. 

EUM – I and EUM – O is the brainchild and painstaking work of Ashok Malhotra, and a work of art, built thoughtfully over several decades. His most recent book ‘Indian Managers and Organisation, Boons and Burdens’, is based on the research of his seminal study of the Indian Manager who has to negotiate on one hand his ‘Indian-ness’ and on the other organisations that have their roots in western civilizations. Through data captured through vast samples of EUM I and EUM-O instruments, Ashok offers a deep look at the Indian Leader as he navigates his Self with Situations – the grand dance. In this he examines the resonance and dissonance of Indian leadership.

For Senior Leaders in organization wishing to gain deep insights into their organization and the gestalt of the ‘system as held in the mind’, EUM – I and EUM -O tools are awesome organizational diagnostic tools to engage with and to begin dialogue. I would recommend this most strongly to senior C-Suite to work though, as they break away, as one often does during a team offsite, to contemplate and reflect on the drama of the ‘living organization.’

Only then, will one truly discern that the ‘observed phenomena is the observer itself’. That there are multiple truths and all parts of the elephant as described is only ‘partially true’ but a holonic of something larger. In this, the invisible, withheld, disowned, and inarticulate find visibility, get acted, owned and voiced.