Under-evaluation and Over-evaluation

There is a wonderful short story by Anton Chekhov called ‘Overdoing it’. Here is an extract. . . .


It was dusk by the time the cart drove out of the station. On the surveyor’s right hand stretched a dark, endless, frozen plain. On the horizon, where it vanished and melted into the sky, there was the glow of a cold autumn sunset. The surveyor could not see what was in front as his whole field of vision on that side was covered by the broad clumsy back of the driver. The air was still, but it was cold and frosty.

“What a wilderness it is here,” thought the surveyor, “if, by ill-luck, one were attacked and robbed no one would hear you, whatever uproar you made. . . . And the driver is not one you could depend on. . . . Ugh, what a huge back! He has only to move a finger and it would be all up with one! And his ugly face is suspicious and brutal-looking.”

“Hey, my good man!” said the surveyor, “What is your name?”

“Mine? Klim.”

“Well, Klim, what is it like in your parts here? Not dangerous? Any robbers on the road?”

“It is all right, the Lord has spared us. . . . Who should go robbing on the road?”

“It’s a good thing there are no robbers. But to be ready for anything I have got three revolvers with me,” said the surveyor untruthfully. “And it doesn’t do to trifle with a revolver, you know. One can manage a
dozen robbers. . . .”

It had become quite dark. The cart suddenly began creaking, squeaking, shaking, and, as though unwillingly, turned sharply to the left.

“Where is he taking me to?” the surveyor wondered. “He has been driving straight and now all at once to the left. I shouldn’t wonder if he’ll take me, the rascal, to some den of thieves . . . and. . . . Things like that do happen.”

“I say,” he said, addressing the driver, “so you tell me it’s not dangerous here? That’s a pity. . . I like a fight with robbers. . . . I am thin and sickly-looking, but I have the strength of a bull . . . . Once three robbers attacked me and what do you think? I gave one such a beating that. . . that he died, and the other two were sent to jail in Siberia. And where I got the strength I can’t say. . . . One grips a huge fellow of your sort with one hand and . . . wipes him out.”


The surveyor goes on in this manner till, to his great surprise, Klim rolls off the cart and runs away shouting . . .

“Help! Take the horse and the cart, you devil, only don’t take my life. Help!”

The surveyor then realises that the cart driver is as afraid of him as he is of the driver. It takes two hours of shouting and an explanation before the cart driver agrees to take the surveyor (now not afraid at all) to his destination.

I thought this story highlights how easily and how often we fall into the trap of under-evaluating and over-evaluating ourselves and other people.

Keeping Our Cities Clean

My daughter stays on the first floor of an independent house in Bangalore. When she first moved into this house she tried to figure out how to get her garbage disposed. The landlady downstairs has her daily help take the garbage away and keep it in a place from where the BBMP van collects it. My daughter has no daily help and she realised that the BBMP van comes at odd hours and doesn’t stop at individual houses so it is difficult to catch it. The landlady suggested that my daughter speak to the BBMP workers who clean the streets outside and get one of them to carry away the garbage. It would then become the responsibility of the worker to ensure that the garbage got into the garbage van somehow. The landlady said that 100 Rupees per month is the maximum that we should pay for this service. A white-haired BBMP worker agreed to this and the garbage from my daughter’s house started getting disposed. Now, the white-haired BBMP worker comes sometime between 7:00 and 8:00 AM, so my daughter’s task is to have her garbage kept near her small side-gate downstairs before 7:00 AM. Whenever I have stayed at my daughter’s house I have noticed the brown paper garbage bag near the gate and when I look sometime later the bag would have vanished. I have met the white-haired BBMP man only a few times but I have always felt a deep sense of gratitude towards him. I have wondered why this quiet, smiling man would go out of his way for 100 Rupees per month and I have no answer to that question. I see the vanishing of the brown paper bag as a daily morning miracle.

The other thing that I want to juxtapose with this anecdote is the large number of pet dogs of all sizes and shapes that live in the somewhat posh neighbourhood that my daughter stays in. She has to come out on to the road using the side-gate to the house and she regularly finds dog-shit just outside the gate. It seems that the dog-minders find this side-gate a quiet place hidden from normal view and utilize it as a public toilet for their dogs. There are two types of dog-minders. A few are the owners of the dogs and a small percentage of these owners carry a strange device for collecting their dog-shit (how this behaviour has been normalized is a great mystery to me). However, most dogs are with professional dog-walkers, people who are paid to take the dogs of busy people for walks. Obviously, none of the professional dog-walkers carry the strange device for scooping dog-shit.

The dog-walkers get paid many times the 100 Rupees that the white-haired BBMP worker gets from my daughter. The difference is that the BBMP worker gets my daughter’s deep gratitude and the dogs, their walkers and their owners get her curse.

Sangoshthi on Bharatiyata at Kaneri Math

जीविका आश्रम, इन्द्राना, मध्यप्रदेश व सिद्ध, मसूरी, उत्तराखण्ड के संयुक्त तत्वाधान में दिनांक 2 से 5 नवम्बर, 2023 को कणेरी मठ्ठ, कोल्हापुर, महाराष्ट्र में एक संगोष्ठी आयोजित हुई। संगोष्ठी में देश के विभिन्न प्रान्तों से 7 संस्थानों से जुड़े लगभग 22 प्रतिभागि आये थे। मार्गदर्शन हेतु कणेरी मठ्ठ के मठाधीपति पुज्यश्री अदृश्य काडसिद्धेश्वर स्वामीजी उपस्थित रहे।

संगोष्ठी में मंथन हेतु निम्न उद्देश्यों को रखा गया था :-

  1. वर्तमान व्यवस्थाओं व विचार तंत्रों में स्वयं की असहजता को देखने का प्रयास करना।
  2. वर्तमान में प्रचलित विभिन्न आधुनिक अवधारणाओं की गम्भीरता से परीक्षा।
  3. भारतीयता पर आधारित विभिन्न प्रयासों के मूल सिद्धान्तों को पहचानने का प्रयास करना।

चर्चा को प्रारम्भ करते हुए प्रतिभागियों ने अपनी व्यक्तिगत यात्रा के बारे में बताया। इस दौरान उन्होंने अपने द्वन्द्वों और भारतीयता व आधुनिकता से जुड़ी व उन्हें स्पष्ट हुई कुछ धारणाओं को रखने का प्रयास किया। इस चर्चा में जो धारणायें प्रमुख रूप से निकल कर आयीं वे निम्न प्रकार हैं :-

  1. किसी भी यात्रा व संघर्ष में ‘आहार की सुरक्षा’ प्रारम्भिक बिन्दु है।
  2. कुटुम्भ का सुदृढ़ीकरण। अर्थात हम जिस भी समाज या समूह में वर्तमान समय में निवास करते हैं उनके साथ सृदृढ़ सम्बन्धों को विकसित करना।
  3. हमनें अपनी विचार यात्रा में जिस भी माध्यम को साधन के रूप में चयन किया है उसमें भी बहुत अधिक नहीं फंसना।
  4. स्थानीय स्तर पर उत्पादन के साथ-साथ स्थानीय स्तर पर खपत को प्राथमिकता प्रदान करना।
  5. एक ऐसी व्यवस्था का विकास जिसमें उत्पादित वस्तुओं को ना तो बेचा जाये और ना ही उन्हें मुफ्त में वितरित किया जाये।
  6. आधुनिकता के विभिन्न आयामों में स्वयं फंसावट का निरतंर परिक्षण करते रहना।
  7. ‘होने’ की अवधारणा पर विश्वास मजबूत करना, ‘करने’ की बाध्यता से मुक्त होने का प्रयास करना।

उक्त धारणाओं की पहचान के उपरान्त इस संगोष्ठी में निम्न कार्यबिन्दुओं पर विचार किया गया।

  1. अपने अनुभवों को ईमानदारी से रखना और उन्हें सुनने का प्रयास बहुत सार्थक रहा। अतः भविष्य में भी इस तरह की संगोष्ठियों का आयोजन होना चाहिए।
  2. संगोष्ठी में शामिल हुए मित्रों द्वारा अपने-अपने स्तर पर किये जा रहे प्रयासों को ओर गहनता से जानने व समझने का प्रयास होना चाहिए।
  3. वर्तमान के विभिन्न आधुनिक उपक्रमों में उन उपक्रमों की पहचान करनी चाहिए जिन्हें सहजता से त्यागा जा सके और साथ में ऐसे उपक्रमों की भी पहचान होनी चाहिए जिनके बिना फिलहाल चलना संभव नहीं है।
  4. संगोष्ठी में उपस्थित मित्रों के बीच पारिवारिक स्तर पर भी सम्बन्धों को विकसित करने का प्रयास होना चाहिए।
  5. संगोष्ठी में उपस्थित मित्रों को समय-समय पर ऑनलाइन मिलने का प्रयास करना चाहिए और इस दौरान ए.के. सरन, आनन्द कुमार स्वामी, धर्मपाल जी, गाँधी जी जैसे चितन्कों के माध्यम से आधुनिकता को समझने का प्रयास होना चाहिए।
  6. आधुनिकता को समझने के क्रम में अपने जीवन में आ रहे बदलावों को मित्रों के साथ साझा करना चाहिए और उस पर चर्चा होनी चाहिए।

On Toxic Relationships

I was talking to a friend about his toxic relationship with an elderly relative and thought that the controversial insight that came up is worth recording in a post here.

Friend: I talked to my old aunt last night and couldn’t sleep after that because of all the random accusations that she threw at me. She is like a mother to me and I don’t know what to say when she uses her sharp tongue.

Me: Without going into the details of the random accusations that kept you awake at night, do you think that she was also guilt-ridden and couldn’t sleep at night because of what she said to you?

Friend: Of course not. She would have forgotten what she said immediately she cut the phone connection and would have gone to sleep like a baby.

Me: That is what I thought. So think of it like this — she says whatever comes into her head and then forgets it immediately but you lose sleep over it. You are sensitive and kind but you would have noticed that many people around us are both insensitive and unkind. That is not surprising because these are the qualities that get nurtured and rewarded in our hyper-competitive world. Since you are the one who suffers in the relationship, you are the one who has to do something about it — I think the way out for you is to avoid your aunt as much as possible.

Friend: How can you speak like that? Isn’t respecting our elders part of our tradition?

Me: Yes. I realize that what I am saying goes against everything that we deeply believe. In properly functioning social systems, there is a role, a place for us to broadly fit in. In this kind of system respect for our elders would probably be automatic. The elders in this system would have moved on the trajectory of fully ‘take’ mode as babies to more-or-less ‘give’ mode as old men and women. Whatever their swabhaava, angry or irritating or nice, I think that they would not come across as needy or childish. Things are different now. In the rush that all of us live in, most of us do not grow up out of our childishness and our sense of entitlement. We continue in a mostly ‘take’ mode. Unfortunately, it is the sensitive, if they are able to grow up without their sensitivity being extinguished, who suffer more in this unnatural state of affairs. I will still say that if it is clear that you are the one who suffers and the other person doesn’t, you had best avoid their company.

(Disclaimer: I apologize if the post comes across as preachy. I wrote it because I see that, as Pawanji often says, all of us are both the victims and the victimizers. I see that I inflict my childish ways on others and others inflict their childish ways on me. The point of the post is that some people feel all this more than others.)

On Pointless Jobs

In August, 2013, the American anthropologist David Graeber wrote a tentative essay about the pointlessness of most modern jobs. The essay, that went viral, was later expanded into a book published in 2018, ‘Bullshit Jobs – A Theory’. The book used poll data from UK, where 37% of the people polled identified their jobs as ‘bullshit jobs’. The following is an excerpt from the preface to the book:

“I would like this book to be an arrow aimed at the heart of our civili­zation. There is something very wrong with what we have made ourselves. We have become a civilization based on work-not even “productive work” but work as an end and meaning in itself. We have come to believe that men and women who do not work harder than they wish at jobs they do not particularly enjoy are bad people unworthy of love, care, or assis­tance from their communities. It is as if we have collectively acquiesced to our own enslavement. The main political reaction to our awareness that half the time we are engaged in utterly meaningless or even counterproductive activities—usually under the orders of a person we dislike—is to rankle with resentment over the fact there might be others out there who are not in the same trap. As a result, hatred, resentment, and suspicion have become the glue that holds society together. This is a disastrous state of affairs. I wish it to end. If this book can in any way contribute to that end, it will have been worth writing.”

In his book, David Graeber divided bullshit jobs into five major types. The following is the Wikipedia excerpt about the types:

“The productivity benefits of automation have not led to a 15-hour workweek, as predicted by economist John Maynard Keynes in 1930, but instead to “bullshit jobs”: “a form of paid employment that is so completely pointless, unnecessary, or pernicious that even the employee cannot justify its existence even though, as part of the conditions of employment, the employee feels obliged to pretend that this is not the case.” While these jobs can offer good compensation and ample free time, the pointlessness of the work grates at their humanity and creates a “profound psychological violence”.

More than half of societal work is pointless, both large parts of some jobs and five types of entirely pointless jobs:

  1. Flunkies, who serve to make their superiors feel important, e.g., receptionists, administrative assistants, door attendants, store greeters;
  2. Goons, who act to harm or deceive others on behalf of their employer, or to prevent other goons from doing so, e.g., lobbyists, corporate lawyers, telemarketers, public relations specialists;
  3. Duct tapers, who temporarily fix problems that could be fixed permanently, e.g., programmers repairing shoddy code, airline desk staff who calm passengers whose bags do not arrive;
  4. Box tickers, who create the appearance that something useful is being done when it is not, e.g., survey administrators, in-house magazine journalists, corporate compliance officers;
  5. Taskmasters, who create extra work for those who do not need it, e.g., middle management, leadership professionals.”

I have seen some videos of David Graeber talking about the book and have just begun reading it. It looks very interesting.

Livelihood Vs Life

There is a story that when the British wanted the weavers of Bengal to produce more cloth, the first response of the weavers was to refuse. The British who had assumed that more money would be an incentive to produce more cloth were told by the weavers that they could work only a few hours on the loom because they had many samajik duties that took up the rest of their time. How the British brutally got around this cultural roadblock is a story that we will not get into here and is narrated in detail in ‘The White Sahibs In India’ that we have republished at SIDH (write to sidhsampark@gmail.com for copies). The point I want to make is that there was a clear difference between ‘livelihood’ and ‘rest of life’ for our ancestors. How these have got mixed up today and the confusion that ensues is what I want to explore in this post.

Today, livelihood has taken centre-stage and it grabs all our attention. Our education system efficiently trains children to fit as a cog into some part of the modern world economy. We function as interchangeable parts of a large, complex, impersonal machine and this is harmful to our common human capacity for physical and mental well-being. The insensitivity we are forced to cultivate to survive in the system ends up making us lead an adharmic life and our growth towards wisdom and clarity is effectively short-circuited.

I was recently thinking about all this and the following insights came up:

– People who find their work intolerable and have the luxury of leaving it, think that the solution lies in finding work that they like to do. They end up even more stuck in the ‘livelihood’ paradigm and in the bargain become repetitive, boring people on a passionate, personal mission (I am like this :-)).
– This knee-jerk reaction to a perceived problem is also visible when successful people (people with lot of money in the bank) want to do social service of some kind or the other and be ‘useful’ to society.
– If our livelihood was approached as a yagna in our traditional samaaj, as Ravindra Sharmaji used to tell us, then our work was part of our practice towards moksha and was a natural part of our life.
– To joyfully engage in life and to grow in wisdom requires some relaxed time and energy, some fursat, that seems impossible to come by in the rush to do our ‘jobs’. Today, it is not unusual to find conventionally successful people who are near retirement age behaving like spoilt children.
– The samajik engagements, that were an important part of our ancestor’s lives, have almost disappeared in the modern shift towards individualism and there appears to be no alternative to spending all our time earning our livelihood.
– It seems that one non-reactionary way to look at ‘livelihood vs life’ is to minimise the time and importance we give to ‘livelihood’ and to engage more deeply with ‘rest of life’. ‘Rest of life’ meaning our relationship with ourselves, with others around us, with the culture of our land, our relationship with nature etc.

This is a very tentative post to share these insights. I would be interested in finding out what you think about all this.

SIDH Samvaad at Varanasi

The 4-day SIDH samvaad centred around reading and discussing Dharampalji’s Bharatiya Chitta Manas Aur Kaal has just concluded. The samvaad was held at the Krishnamurti Study Centre set in the 100-year-old, 300-acre, wooded campus that also has the Rajghat Besant School and Vasanta College for Women. The campus is situated at the confluence of the Varuna and Ganga rivers and from the first floor of the study centre, where our 30-person group sat talking, we could see the quiet majesty of Gangaji through the trees. It was an ideal location for a contemplative and deep conversation.

The samvaad was memorable for various reasons.

  • Since it was held in Varanasi, we could all go for darshans to the many powerful temples there.
  • We went for a boat ride on the Ganga passing through all the famous ghats of the city.
  • The Krishnamurti Study Centre were the perfect hosts, not only housing us in style and serving delicious food in their dining hall but also, once, taking the full group in one of their buses for a breakfast of the famous Banarasi kachoris and Jilebi.
  • The participants, from very diverse backgrounds, included the founders of two schools, two teachers from a rural school, a farmer from central India and eminent scholars.

Dr Brijendra Pandey, a professor from Lucknow University and the founder of the Coomaraswamy Foundation was the main speaker along with Pawan Gupta of SIDH. In the discussions, Professor Pandey talked about many books and articles that can help us break the hypnotic trance of modernity and build our understanding of the way forward. The list, that looks like a full curriculum on modernity and tradition, is as follows (I have copy-pasted the list that Professor Pandey sent us on WhatsApp):


  1. Bipin Chandra Pal: The Soul of India , Rupa & Co., New Delhi.
  2. Ananda K Coomaraswamy: Essays in National Idealism , Munshiram Manoharlal Publishers Pvt Ltd, New Delhi.
  3. Ananda K Coomaraswamy: Art and Swadeshi , Munshiram Manoharlal Publishers Pvt Ltd, New Delhi.
  4. Ananda K Coomaraswamy: East and West and Other Essays ,Ola Books Ltd, Colombo, Ceylon.
  5. KC Bhattacharya: Swaraj in Ideas.
  6. Rabindranath Tagore: Nationalism.
  7. Swami Chandrashekharendra Saraswati: Hindu Dharma: The Universal Way Life , Bharatiya Vidya Bhavan, Bombay.
  8. Sri Aurobindo: Foundations of Indian Culture , Sri Aurobindo Ashram, Pondicherry.
  9. बद्रीशाह: दैशिकशास्त्र , पुनरुत्थान विद्यापीठ, अहमदाबाद।
  10. स्वामी करपात्रीजी: मार्क्सवाद और रामराज्य , गीताप्रेस, गोरखपुर।
  11. स्वामी करपात्रीजी: राष्ट्रीय स्वयंसेवक संघ और हिन्दू धर्म , धर्मसंघ प्रकाशन, वाराणसी।
  12. गिरधर शर्मा चतुर्वेदी: दिग्देशकाल-मीमांसा ।
  13. Rene Guenon: The Crisis of Modern World , Sophia Perennis, Hillsdale, NY.
  14. Simone Weil: Gravity and Grace .
  15. Simone Weil: The Need for Roots .
  16. Simone Weil: Waiting on God .
  17. Seyyed Hossein Nasr: Man and Nature .
  18. Frithjof Schuon: Transcendent Unity of All Religions .
  19. Frithjof Schuon: Understanding Islam .
  20. Frithjof Schuon: Stations of Wisdom .
  21. TS Eliot: The Idea of a Christian Society , Faber and Faber, London.
  22. AK Saran: Traditional Vision of Man , Central Institute of Higher Tibetan Studies, Sarnath, Varanasi.
  23. Kenneth Oldmeadow: Traditionalism: Religion in the Light of the Perennial Philosophy , Sri Lanka Institute of Traditional Studies, Colombo.

इनके अतिरिक्त म. म. मोतीलाल शर्मा शास्त्री, म. म. गोपीनाथ कविराज, विश्वनाथ शास्त्री दातार, आचार्य बलदेव उपाध्याय, वासुदेवशरण अग्रवाल तथा विद्यानिवास मिश्र जैसे विद्वानों की भी रचनाएं अवलोकनीय हैं।

इन पुस्तकों को इनके प्रकाशक के माध्यम से अथवा अमेज़न/ फ्लिपकार्ट के माध्यम से मंगाया जा सकता है। कई पुस्तकें आउट ऑफ प्रिंट हैं, इनकी सॉफ्ट कॉपी www.archive.com से ही प्राप्त हो पाएगी।

‘वैज्ञानिक प्रगति’ की अंतर्निहित विसंगतियों को समझने के लिए पाश्चात्य विचारकों की ही निम्नांकित पुस्तकों का अवलोकन किया जा सकता है :

  1. GH Hardy: A Mathematician’s Apology
  2. RG Collingwood: The Idea of History
  3. John Herman Randall (Jr): The Making of the Modern Mind
  4. Rene Guenon: The Crisis of the Modern World (specifically ‘Sacred and Profane’)
  5. Seyyed Hossain Nasr: Man and Nature
  6. Oven Barfield: Saving the Appearances
  7. Kenneth Oldmeadow: Traditionalism-Religion in the Light of Perennial Philosophy
  8. Oswald Spengler: The Decline of the West
  9. Arthur Koestler: The Sleepwalkers

इनके अतिरिक्त प्रोफ़ेसर एके सरन के लेख ‘On Modernity’ तथा ‘धर्म और धर्म-निरपेक्षता’ एवं प्रोफ़ेसर रघुवीर सिंह के लेख ‘पर्यावरण और विकास’ का भी अवलोकन किया जाना चाहिए।


I hope that the list above will be of use to you. As far as I am concerned, it looks like I am going to be busy reading a lot in the near future. 🙂

A Film Review

Recently I saw a wonderful Malayalam movie, ‘Nanpakal nerathu mayakkam’ (titled ‘Like an afternoon dream’ in English). The movie, directed by Lijo Jose Pellissery with Mammootty in the lead role, tells a simple but strange story. A Christian group from Kerala that has gone to Tamilnadu for a pilgrimage is on the way back home in their minibus. When everyone in the bus is asleep in the afternoon, James (Mammootty), the group leader, wakes up and asks the driver to stop the bus in the middle of a deserted stretch of road in rural Tamilnadu. He gets off and walks purposefully through the fields, through the lanes of a nearby village and directly into a house with an old man sleeping on the veranda and his old blind wife listening to a movie on TV. Sundaram, the son of the house had gone missing two years ago and, strangely, James has now started walking and talking like him. The city-dwelling, Malayalam-speaking James has suddenly become transformed into the village-dwelling, Tamil-speaking Sundaram. There is much confusion with Sundaram’s wife and daughter, the villagers, and with the Kerala group that includes James’ wife and son. Finally, the next afternoon, James as Sundaram goes to sleep and wakes up as his original self. The movie has many layers of imagery and sound that I will not get into but will let you watch and find out for yourself. I wanted to talk about the movie because of some unusual Bharatiya overtones it carries.

Firstly, the movie is shot almost entirely with static wide-angle shots. This highlights and brings out the beauty of the backgrounds in which the action is happening. This includes the fields around the village, the lanes and houses of the village, the insides of the village buildings etc. Everything that the camera captures is beautiful and vibrantly alive. The stereotype of the ‘backward’ village that we get educated into is completely absent.

Secondly, there doesn’t seem to be any difference in the way that the city folk from Kerala and the village folk from Tamilnadu behave once they both realize that they have a problem they have to solve together-to get James back to Kerala. There are wise and foolish people in both groups and they communicate in Malayalam and Tamil and, in spite of their bewilderment, are all finally willing to wait and give time for whatever strange process is going on with James. One of the older men from the village says that the group is after all coming back from a pilgrimage and sometimes strange things happen.

Lastly, the movie does not talk down to its audience and gives no explanations or justifications for what is being shown and leaves the interpretations to the viewer.

I recommend that you take the time to watch this movie and hope that it warms your heart as it did mine. Do add a comment here if you see the movie.

What is wrong with the Western political class?

I came across an article that I thought had many important insights about the Western political establishment. Here are some excerpts:

Excerpt 1:
A breakdown of diplomacy doesn’t quite describe how bad things have become. The behavior of US and European leaders has become increasingly unhinged and any semblance of rationality has been abandoned. It is impossible to listen to western leaders without coming to the conclusion that something is very wrong. Firstly, they seem to have created an upside-down fantasy world where Freudian projection rules and opponents are demonized. Xi Jinping and Vladimir Putin are both Satan himself, Russia is still losing, and the West is still almighty – as well as the pinnacle of justice, freedom, democracy and culture. Secondly, they can’t seem to be able to open their mouths in public without insulting the non-western world.

Excerpt 2:
You can’t just hire anyone [to be part of the political elite] for a cultural and literal genocide and there aren’t really many options. You could seek out psychopaths but you might have loyalty problems with them, and strangely, some of them actually have principles. What you need is a person who likes, or even needs to force his will upon others and interfere with their lives. You need a person who has unwavering zeal for the cause and is incapable of backing down. You need a person who can rationalize any actions while not being affected by them. You need a person who can be brainwashed and controlled like a trained monkey. You need a person who can destroy his own home without realizing what he is doing. You need a narcissist. . . . But what are narcissists and why are they ideal for the demolition work on western societies? A narcissist is a person with self-awareness so low that he can’t develop a self-identity without the help of others – and who has been told that he is better and/or smarter than others. On top of that, he has high emotional neediness and dependence on others.

Excerpt 3:
The Ukraine war and the loss of control over the non-western world have caused economic chaos in the West – which will be followed by social chaos. This is bringing the whole house of cards down far too fast and they [political elites] fear they might lose control. They need to react and solve those problems – but they don’t know how – because they are incompetent. All these challenges and failures are causing their models of self to be challenged, which has serious emotional consequences for them – so they escalate on every level. They shout at people, insult people, make up delusional explanations, and then retreat into absolute denial. Everybody can see this – including the leaders of the non-western world. Nobody wants to talk to our political elites these days, because a narcissist who is losing control is not pleasant to be around.

(The full post is available at:
https://gaiusbaltar.substack.com/p/what-is-wrong-with-the-western-political)

Advice to a young educator – Part 2

(Continued from last week…)

Young potential educator (Ype): I am not saying that I agree with you but you have certainly given me some food for thought. Tell me some more about modern education.

Me: Let us look at it from two perspectives. Think of a large school. A school with thousands of children, hundreds of teachers, dozens of school buses and huge buildings. In such a school, a teacher stands in front of 40 or 50 children in a class and tries to ‘teach’ some uninteresting, obscure content. If each child is unique, doesn’t this way of ‘teaching’ seem an impossible, insurmountable task? Also, considering the huge infrastructure and the crowd of people moving in it, it is obvious that the school’s focus will be on logistics and administration and classroom management rather than on ‘teaching’. Now let us zoom out and think of the entire Indian education system. The MHRD document ‘Educational statistics at a glance’ which you can download from the internet had the following interesting data points in it. Of the 2.6 crore children who join 1st standard only 90 lakh pass the 12th standard exam. This means that 65% children fail and the 90 lakh who pass through the system are fighting for the less than 1 lakh seats in the ‘good’ colleges. This is how the system is set up at the macro level. Modern education is an impossible-to-succeed exercise in mega-scale logistics.

Ype: You paint a very depressing picture. Surely there are national level efforts to correct this situation. And isn’t what you describe the perfect scenario for the holistic education I want to create?

Me: You must have heard about the national efforts. I have no faith in them but I will only say that making incremental changes in a system that cannot work is no recipe for success. A Sanskrit scholar told me that in our decentralized, indigenous education system that the British destroyed, we used to focus on vyakti-nirmaan. Today’s education is fully focussed on training students to get a livelihood. Vyakti-nirmaan is a natural process unique to each student that cannot be fitted into a ‘system’ or into textbook lectures. An inspirational teacher is probably a basic requirement. All the effort in modern education is in trying to ‘fix’ teaching. What we probably need are environments where children learn on their own with minimal teaching. I hope that also answers your question about creating a holistic learning environment. The World is one such environment and all of us are students in it.

Ype: I think that what you are telling me is that I should not leave my corporate job to start a school.

Me: You are a victor of the extremely competitive game of school and college education, and you have won the prize that modern education is pushing every student towards – a good job. If you leave that and go and start teaching children, will you be working to take these children in some other direction? And how will you succeed if the entire system that you are working inside is geared in the direction of only getting a good job? And even if you want to steer them in some other direction, do you know what that is? Yes, I think you should stay in your good job and not get involved in the sad, crowded, confused field of modern education.