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World In Turmoil!

For the peeps who are reading my blog, I’d like to tell you that I’m stuck in Bangkok and my seven day vacation looks like will be forced into a two week vacation. Bangkok is a nice place, the Thai woman look good, Thai food tastes good and Thai hospitality is incredible; So I guess I have nothing to complain. Having nothing to do sometimes draws our attention to vague co-relations that we would usually fail to make on a regular day. On one such lazy day in Bangkok I lay on the couch watching a bit of new; and it suddenly struck me – “The Entire World is in Turmoil”.

Consider this -

First there was the recession in the US & Europe which pulled down quite a few countries along with it coupled with the blood baths at the stock markets, Then there was the banking melt-down in Greenland, The PAD protests against the government in Thailand with a few killings in northern Thailand to add to the picture, followed by the shooting and blasts in Bombay which obviously were a classic example of our worth less internal intelligence… gross negligence and the utter lack of value for the human life in India, And then there was the outburst of Cholera in one of those African Countries (forgot which one), and just when you thought that was enough problem for a day you have the Floods in Brazil, coupled with some more flood in Venice. Do you want me to go on? The riots in Nigeria… The pirates in the waters of Africa… Falling oil prices giving sleep less nights to the horny and extravagant Sheiks… Civilian deaths in Baghdad…   And lets add to that some of your own problems; Like say you have just been fired cause of the recession, you have issues with your personal life or maybe business is so dull that you would have to sell your kidneys to pay the salary and bills! Put them all together and we have a grand firework….

Now I don’t know what to really make out of all this. Is this some kind of a co-incidence, or is it all linked to each other at some meta physical level… or is it the universe balancing the equation to make things right, some sort of an evolution, maybe even a species cleaning exercise? Is this all a fallout of human greed and stupidity or is it something with a higher calling and purpose …. Or should we just maybe blame it all on the stars…

Jibber Jabber…

I just had to write some crap and get this out of my head. For the past one week life has been a roller coaster ride. Things have not been going on too well for me personally or professionally. Old relationships are straining… or almost broken; and in whose place some new ones are being forged. Nevertheless these are some of those classic days when life really tells you who is the boss. So I would update my new status on my progress as …

 

No thought

No Feelings

No Direction

No Ambition

No Goal

No Path

 

… I guess for all clinical reasons im alive, and as an individual im dead. The difficult part is to try and comprehend if im actually getting closer to enlightenment or is it that the mind has started to ignore the outside world to protect the inner self… These moments of Kensho are very confusing.

Status Update!

Every passing day is making me more and more disconnected to individuals. They’re issues and problems with me have seldom started to affect me. What remains is just instinct. What remains is the species specific programming that my ancestors picked up over the past many millennia.

I stand silently watching my mind play its games; I cant stop it yet still recognize its faults…  but who am I to be judgmental about it? Do I have the right to change it?… I guess i dont! My trying to change its actions will only end up making me a part of it! I am not a part of my mind, nor am I a part of my years of social programming!

Each passing day is making the desire to be a Jay Carsey stronger. I have have very less bonds! I have all the less to stay back, the world has just opened up. But i’m still worried about my two square meals a day, I guess I have more convincing to be done on part of the universe.

I am me! And I want to leave me back as well…

Silence

” A gentle, loving, inner peace and silence is here and now in this moment.  It has always been this way. It is always here. It is right here within you and all around you, a stillness, an apparent void, a seeming nothingness out of which everything arises, exists, and eventually returns. ” Unknown

 

At the core of our existence, what you may call the soul if you so wish there is only silence. A deep sense of disconnection from any particular individual, experience or or possession. The silence always wants to engulf you, cause thats the only way that we are able to feel the love of the universe; yet we resist it with all our might. At some level we are to scared to take the leap. Our petty lives, the small achievements that we come across, the possessions, the family, the friends are all a small box that we feel complete in; components of the conspiracy that we play against ourselves.  

We are scared of the silence. With the silence of the universe there is no longer any boundaries of hate or prejudice. No boundaries of the right thing to do or the right thing to feel. It’s an open sea and your in the middle of it… or is it that you are the sea!!

You are the silence, the silence is you… and dont take me too seriously, because the universe is not serious.

Why I Killed The Mahatma!!

Note: This blog primarily serves as journey from Kensho to Buddha-hood. Nevertheless sometimes I do come across something that I feel are worth a read; This is one of those articles that I thought ever indian should read once. Opinion is after all a matter of perspective, and so is life…

" Born in a devotional Brahmin family, I instinctively came to revere Hindu
 religion, Hindu history and Hindu culture. I had, therefore, been intensely
 proud of Hinduism as a whole. As I grew up I developed a tendency to free
 thinking unfettered by any superstitious allegiance to any isms, political
 or religious. That is why I worked actively for the eradication of
 untouchability and the caste system based on birth alone. I openly joined
 anti-caste movements and maintained that all Hindus were of equal status as
 to rights, social and religious and should be considered high or low on merit
 alone and not through the accident of birth in a particular caste or
 profession. I used publicly to take part in organized anti-caste dinners
 in which thousands of Hindus, Brahmins, Kshatriyas, Vaisyas, Chamars
 and Bhangis participated. We broke the caste rules and dined in the
 company of each other. 

 I have read the speeches and writings of Dadabhai Naoroji, Vivekanand,
 Gokhale, Tilak, along with the books of ancient and modern history of
 India and some prominent countries like England, France, America and'
 Russia. Moreover I studied the tenets of Socialism and Marxism. But above
 all I studied very closely whatever Veer Savarkar and Gandhiji had written
 and spoken, as to my mind these two ideologies have contributed more to
 the moulding of the thought and action of the Indian people during the last
 thirty years or so, than any other single factor has done. 

 All this reading and thinking led me to believe it was my first duty to
 serve Hindudom and Hindus both as a patriot and as a world citizen.
 To secure the freedom and to safeguard the just interests of some thirty
 crores (300 million) of Hindus would automatically constitute the freedom
 and the well-being of all India, one fifth of human race. This conviction
 led me naturally to devote myself to the Hindu Sanghtanist ideology
 and programme, which alone, I came to believe, could win and preserve
 the national independence of Hindustan, my Motherland, and enable her to
 render true service to humanity as well. 

 Since the year 1920, that is, after the demise of Lokamanya Tilak,
 Gandhiji's influence in the Congress first increased and then became
 supreme. His activities for public awakening were phenomenal in their
 intensity and were reinforced by the slogan of truth and non-violence
 which he paraded ostentatiously before the country. No sensible or
 enlightened person could object to those slogans. In fact there is nothing
 new or original in them. They are implicit in every constitutional
 public movement. But it is nothing but a mere dream if you imagine
 that the bulk of mankind is, or can ever become, capable of scrupulous
 adherence to these lofty principles in its normal life from day to day.
 In fact, hunour, duty and love of one's own kith and kin and country might
 often compel us to disregard non-violence and to use force. I could never
 conceive that an armed resistance to an aggression is unjust. I would
 consider it a religious and moral duty to resist and, if possible, to
 overpower such an enemy by use of force. [In the Ramayana] Rama killed
 Ravana in a tumultuous fight and relieved Sita. [In the Mahabharata],
 Krishna killed Kansa to end his wickedness; and Arjuna had to fight
 and slay quite a number of his friends and relations including the
 revered Bhishma because the latter was on the side of the aggressor.
 It is my firm belief that in dubbing Rama, Krishna and Arjuna as guilty
 of violence, the Mahatma betrayed a total ignorance of the springs of
 human action. 

 In more recent history, it was the heroic fight put up by Chhatrapati
 Shivaji that first checked and eventually destroyed the Muslim tyranny
 in India. It was absolutely essentially for Shivaji to overpower and kill
 an aggressive Afzal Khan, failing which he would have lost his own life.
 In condemning history's towering warriors like Shivaji, Rana Pratap and
 Guru Gobind Singh as misguided patriots, Gandhiji has merely exposed his
 self-conceit. He was, paradoxical as it may appear, a violent pacifist
 who brought untold calamities on the country in the name of truth and
 non-violence, while Rana Pratap, Shivaji and the Guru will remain
 enshrined in the hearts of their countrymen for ever for the freedom
 they brought to them.

 The accumulating provocation of thirty-two years, culminating in his last
 pro-Muslim fast, at last goaded me to the conclusion that the existence
 of Gandhi should be brought to an end immediately. Gandhi had done very
 good in South Africa to uphold the rights and well-being of the Indian
 community there. But when he finally returned to India he developed a
 subjective mentality under which he alone was to be the final judge of
 what was right or wrong. If the country wanted his leadership, it had to
 accept his infallibility; if it did not, he would stand aloof from the
 Congress and carry on his own way. Against such an attitude there can be
 no halfway house. Either Congress had to surrender its will to his and had
 to be content with playing second fiddle to all his eccentricity,
 whimsicality, metaphysics and primitive vision, or it had to carry on
 without him. He alone was the Judge of everyone and every thing; he was
 the master brain guiding the civil disobedience movement; no other
 could know the technique of that movement. He alone knew when to begin
 and when to withdraw it. The movement might succeed or fail, it might
 bring untold disaster and political reverses but that could make no
 difference to the Mahatma's infallibility. 'A Satyagrahi can never fail'
 was his formula for declaring his own infallibility and nobody except
 himself knew what a Satyagrahi is. 

 Thus, the Mahatma became the judge and jury in his own cause. These
 childish insanities and obstinacies, coupled with a most severe austerity
 of life, ceaseless work and lofty character made Gandhi formidable and
 irresistible. Many people thought that his politics were irrational
 but they had either to withdraw from the Congress or place their
 intelligence at his feet to do with as he liked. In a position of such
 absolute irresponsibility Gandhi was guilty of blunder after blunder,
 failure after failure, disaster after disaster. 

 Gandhi's pro-Muslim policy is blatantly in his perverse attitude on
 the question of the national language of India. It is quite obvious
 that Hindi has the most prior claim to be accepted as the premier
 language. In the beginning of his career in India, Gandhi gave a great
 impetus to Hindi but as he found that the Muslims did not like it, he
 became a champion of what is called Hindustani. Everybody in India
 knows that there is no language called Hindustani; it has no grammar; it
 has no vocabulary. It is a mere dialect, it is spoken, but not written.
 It is a bastard tongue and cross-breed between Hindi and Urdu, and
 not even the Mahatma's sophistry could make it popular. But in his
 desire to please the Muslims he insisted that Hindustani alone should be
 the national language of India. His blind followers, of course,
 supported him and the so-called hybrid language began to be used.
 The charm and purity of the Hindi language was to be prostituted to
 please the Muslims. All his experiments were at the expense of the
 Hindus. 

 From August 1946 onwards the private armies of the Muslim League began
 a massacre of the Hindus. The then Viceroy, Lord Wavell, though
 distressed at what was happening, would not use his powers under the
 Government of India Act of 1935 to prevent the rape, murder and arson.
 The Hindu blood began to flow from Bengal to Karachi with some
 retaliation by the Hindus. The Interim Government formed in September
 was sabotaged by its Muslim League members right from its inception,
 but the more they became disloyal and treasonable to the government of
 which they were a part, the greater was Gandhi's infatuation for them.
 Lord Wavell had to resign as he could not bring about a settlement and
 he was succeeded by Lord Mountbatten. King Log was followed by King
 Stork. 

 The Congress which had boasted of its nationalism and socialism
 secretly accepted Pakistan literally at the point of the bayonet and
 abjectly surrendered to Jinnah. India was vivisected and one-third of
 the Indian territory became foreign land to us from August 15, 1947.
 Lord Mountbatten came to be described in Congress circles as the greatest
 Viceroy and Governor-General this country ever had. The official date
 for handing over power was fixed for June 30, 1948, but
 Mountbatten with his ruthless surgery gave us a gift of vivisected
 India ten months in advance. This is what Gandhi had achieved after
 thirty years of undisputed dictatorship and this is what Congress party
 calls 'freedom' and 'peaceful transfer of power'. The Hindu-Muslim
 unity bubble was finally burst and a theocratic state was established
 with the consent of Nehru and his crowd and they have called 'freedom
 won by them with sacrifice' - whose sacrifice? When top leaders of
 Congress, with the consent of Gandhi, divided and tore the country -
 which we consider a deity of worship - my mind was filled with direful
 anger. 

 One of the conditions imposed by Gandhi for his breaking of the fast
 unto death related to the mosques in Delhi occupied by the Hindu
 refugees. But when Hindus in Pakistan were subjected to violent attacks
 he did not so much as utter a single word to protest and censure the
 Pakistan Government or the Muslims concerned. Gandhi was shrewd enough
 to know that while undertaking a fast unto death, had he imposed for
 its break some condition on the Muslims in Pakistan, there would have
 been found hardly any Muslims who could have shown some grief if the
 fast had ended in his death. It was for this reason that he purposely
 avoided imposing any condition on the Muslims. He was fully aware of
 from the experience that Jinnah was not at all perturbed or influenced
 by his fast and the Muslim League hardly attached any value to the
 inner voice of Gandhi. 

 Gandhi is being referred to as the Father of the Nation. But if that
 is so, he had failed his paternal duty inasmuch as he has acted very
 treacherously to the nation by his consenting to the partitioning of it.
 I stoutly maintain that Gandhi has failed in his duty. He has proved
 to be the Father of Pakistan. His inner-voice, his spiritual power and
 his doctrine of non-violence of which so much is made of, all crumbled
 before Jinnah's iron will and proved to be powerless. 

 Briefly speaking, I thought to myself and foresaw I shall be totally
 ruined, and the only thing I could expect from the people would be
 nothing but hatred and that I shall have lost all my honour, even more
 valuable than my life, if I were to kill Gandhiji. But at the same time
 I felt that the Indian politics in the absence of Gandhiji would surely
 be proved practical, able to retaliate, and would be powerful with
 armed forces. No doubt, my own future would be totally ruined, but the
 nation would be saved from the inroads of Pakistan. People may even
 call me and dub me as devoid of any sense or foolish, but the nation
 would be free to follow the course founded on the reason which I consider
 to be necessary for sound nation-building. After having fully considered
 the question, I took the final decision in the matter, but I did not
 speak about it to anyone whatsoever. I took courage in both my hands
 and I did fire the shots at Gandhiji on 30th January 1948, on the
 prayer-grounds of Birla House.  

 I do say that my shots were fired at the person whose policy and action
 had brought rack and ruin and destruction to millions of Hindus.
 There was no legal machinery by which such an offender could be
 brought to book and for this reason I fired those fatal shots. 

 I bear no ill will towards anyone individually but I do say that I had
 no respect for the present government owing to their policy which was
 unfairly favourable towards the Muslims. But at the same time I could
 clearly see that the policy was entirely due to the presence of Gandhi.
 I have to say with great regret that Prime Minister Nehru quite forgets
 that his preachings and deeds are at times at variances with each other
 when he talks about India as a secular state in season and out of
 season, because it is significant to note that Nehru has played a
 leading role in the establishment of the theocratic state of Pakistan,
 and his job was made easier by Gandhi's persistent policy of
 appeasement towards the Muslims.  

 I now stand before the court to accept the full share of my responsibility
 for what I have done and the judge would, of course, pass against me
 such orders of sentence as may be considered proper. But I would like
 to add that I do not desire any mercy to be shown to me, nor do I wish
 that anyone else should beg for mercy on my behalf. My confidence about
 the moral side of my action has not been shaken even by the criticism
 levelled against it on all sides. I have no doubt that honest writers of
 history will weigh my act and find the true value thereof some day
 in future."
Nathuram Godse

I arrived at a point when I was twenty-one where I felt very strongly that all teachers — Buddha, Jesus, Sri Ramakrishna, everybody — kidded themselves, deluded themselves and deluded everybody. This, you see, could not be the thing at all — “Where is the state that these people talk about and describe? That description seems to have no relation to me, to the way I am functioning. Everybody says ‘Don’t get angry’ — I am angry all the time. I’m full of brutal activities inside, so that is false. What these people are telling me I should be is something false, and because it is false it will falsify me. I don’t want to live the life of a false person. I am greedy, and non-greed is what they are talking about. There is something wrong somewhere. This greed is something real, something natural to me; what they are talking about is unnatural. So, something is wrong somewhere. But I am not ready to change myself, to falsify myself, for the sake of being in a state of non-greed; my greed is a reality to me.” I lived in the midst of people who talked of these things everlastingly — everybody was false, I can tell you. So, somehow, what you call ‘existentialist nausea’ (I didn’t use those words at the time, but now I happen to know these terms, revulsion against everything sacred and everything holy, crept into my system and threw everything out: “No more slokas, no more religion, no more practices — there isn’t anything there; but what is here is something natural. I am a brute, I am a monster, I am full of violence — this is reality. I am full of desire. Desirelessness, non-greed, non-anger — those things have no meaning to me; they are false, and they are not only false, they are falsifying me.” So I said to myself “I’m finished with the whole business,” but it is not that simple, you see.

Then somebody came along, and we were discussing all these things. He found me practically an atheist (but not a practicing atheist), skeptical of everything, heretical down to my boots. He said “There is one man here, somewhere in Madras at Tiruvannamalai, called Ramana Maharshi. Come on, let’s go and see that man. Here is a living human embodiment of the Hindu tradition.”

I didn’t want to see any holy man. If you have seen one, you have seen them all. I never shopped around, went around searching for people, sitting at the feet of the masters, learning something; because everybody tells you “Do more and more of the same thing, and you will get it.” What I got were more and more experiences, and then those experiences demanded permanence — and there is no such thing as permanence. So, “The holy men are all phonies — they are telling me only what is there in the books. That I can read — ‘Do the same again and again’ — that I don’t want. Experiences I don’t want. They are trying to share an experience with me. I’m not interested in experience. As far as experience goes, for me there is no difference between the religious experience and the sex experience or any other experience; the religious experience is like any other experience. I am not interested in experiencing Brahman; I am not interested in experiencing reality; I am not interested in experiencing truth. They might help others; but they cannot help me. I’m not interested in doing more of the same; what I have done is enough. At school if you want to solve a mathematical problem, you repeat it again and again — you solve the mathematical problem, and you discover that the answer is in the problem. So, what the hell are you doing, trying to solve the problem? It is easier to find the answer first instead of going through all this.”

So, reluctantly, hesitatingly, unwilling, I went to see Ramana Maharshi. That fellow dragged me. He said “Go there once. Something will happen to you.” He talked about it and gave me a book, Search in Secret India by Paul Brunton, so I read the chapter relating to this man — “All right, I don’t mind, let me go and see.” That man was sitting there. From his very presence I felt “What! This man — how can he help me? This fellow who is reading comic strips, cutting vegetables, playing with this, that or the other — how can this man help me? He can’t help me.” Anyway, I sat there. Nothing happened; I looked at him, and he looked at me. “In his presence you feel silent, your questions disappear, his look changes you” — all that remained a story, fancy stuff to me. I sat there. There were a lot of questions inside, silly questions — so, “The questions have not disappeared. I have been sitting here for two hours, and the questions are still there. All right, let me ask him some questions” — because at that time I very much wanted moksha. This part of my background, moksha, I wanted. “You are supposed to be a liberated man” — I didn’t say that. “Can you give me what you have?” — I asked him this question, but that man didn’t answer, so after some lapse of time I repeated that question — “I am asking ‘Whatever you have, can you give it to me?’” He said, “I can give you, but can you take it?” Boy! For the first time this fellow says that he has something and that I can’t take it. Nobody before had said “I can give you,” but this man said “I can give you, but can you take it?” Then I said to myself “If there is any individual in this world who can take it, it is me, because I have done so much sadhana, seven years of sadhana. He can think that I can’t take it, but I can take it. If I can’t take it, who can take it?” — that was my frame of mind at the time — you know, (laughs) I was so confident of myself.

I didn’t stay with him, I didn’t read any of his books, so I asked him a few more questions: “Can one be free sometimes and not free sometimes?” He said “Either you are free, or you are not free at all.” There was another question which I don’t remember. He answered in a very strange way: “There are no steps leading you to that.” But I ignored all these things. These questions didn’t matter to me — the answers didn’t interest me at all.

But this question “Can you take it?” … “How arrogant he is!” — that was my feeling. “Why can’t I take it, whatever it is? What is it that he has?” — that was my question, a natural question. So, the question formulated itself: “What is that state that all those people — Buddha, Jesus and the whole gang — were in? Ramana is in that state — supposed to be, I don’t know — but that chap is like me, a human being. How is he different from me? What others say or what he is saying is of no importance to me; anybody can do what he is doing. What is there? He can’t be very much different from me. He was also born from parents. He has his own particular ideas about the whole business. Some people say something happened to him, but how is he different from me? What is there: What is that state?” — that was my fundamental question, the basic question — that went on and on and on. “I must find out what that state is. Nobody can give that state; I am on my own. I have to go on this uncharted sea without a compass, without a boat, with not even a raft to take me. I am going to find out for myself what the state is in which that man is.” I wanted that very much, otherwise I wouldn’t have given my life.

I … Me … Myself

Of all the thoughts that rise in the mind, the thought ‘I’ is the first thought.

Julian Nance Carsey

There used to be a comforting anonymity about Tom’s Place, a smoky and moderately seedy bar on the waterfront in Jacksonville, Fla., where the barstools were invariably occupied by men and women who liked to drink a little and forget a lot. Corinne Silverton, who was studying to be a stockbroker after years as a part-time teacher in a series of nightmarish public schools, was a more-than-typical customer — divorced, tired, unhappy and broke, she had a liking, entirely understandable, for nursing three quiet beers in an evening, hoping that while she was doing so the world that she felt had treated her so ill would leave her well alone. A companionable bartender named Doug helped to see that this was so: he made sure that Corinne’s stool was always empty and ready for her, and that any unsavory characters — who might well relish the prospect of an evening with an unhappy and vulnerable divorcee — were kept at bay, or at least at a respectful distance.

Early one evening during the winter of 1993 — not that winter has very much meaning in the hot concrete wasteland of this unappealing north Florida port — Corinne came in to Tom’s Place for her usual solace, only to discover that on her stool was sitting a shabby-looking and gray-bearded man, with a shot glass between his hands. He looked, she says now, like nothing so much as a retired and broken-down mailman. He was badly dressed and had a weary, lined, lived-in face and the red and rheumy eyes of a long-term drinker. She was about to protest the impertinence when Doug hushed her. You ought to meet this man, he told her, with a quiet insistence that she realized she should take seriously. ”You’ll find him interesting. His name is Jay Martin Adams.”

And so Corinne Silverton sat down beside the unanticipated Jay Martin Adams that steamy January evening, and through the next many hours, helped by a few more beers on her part and by many more whiskeys on his, she listened patiently to the stories he had to tell.

Of course it is axiomatic that all the drunks in all the waterfront bars the world around have stories to tell, all of which are long, most of which are incoherent and many of which are curious. Yet this particular story, ably related by this obviously well-educated stranger, while every bit as curious as expected, was also moving, poignant and, to some listeners perhaps, including Corinne Silverton, rather enviable.

Jay Martin Adams was not the mystery man’s name, for a start. He was actually called Julian Nance Carsey — this he confessed to Corinne a few days later — and until one extraordinary moment some 11 years before he stepped down from a Trailways bus here in Jacksonville, he was known by that name to a wide and loving circle of family, friends and colleagues. But then came a moment — an epiphany to some few, the start of an unfolding of a nightmare for many others — that had its climacteric on the morning of Wednesday, May 19, 1982.

As goes the cliche, the day began with its ordinary-enough routines. Julian Carsey, known as Jay, then the president of Charles County Community College in the corn-and-tobacco country of La Plata, Md., had his usual breakfast, said a polite goodbye to his wife, Nancy, told her that he was off to the dentist and remarked casually that he would see her later. He omitted, Nancy would later recall, to give her the usual obligatory peck on the cheek. He drove off in his black Chevrolet Caprice, pausing only to grumble at the yardmen who seemingly weren’t cutting the lawn to his liking. He drove away from his impressive and historically designated house in Pomfret, Md. But he did not go, as was supposed, to his faux-colonial office in La Plata nearby, nor indeed did he call in at the dentist.

Instead, he telephoned his secretary and asked her to cancel his appointment. He told her to tell Nancy that he might have to go to Philadelphia to see his sister. He went to the bank, withdrew $28,000 and converted it into traveler’s checks. He drove to what then was still called Washington National Airport, parked his car and put his keys carefully into what is still quaintly called the glove compartment, dropped five already-written letters and one postcard into the mailbox, walked casually up to the check-in counter for Pan Am and bought himself a one-way ticket to Houston. He went into the Clipper Club, poured himself a handful of vodkas and, an hour or so later, having met no one he knew, poured himself onto the plane.

The letters and postcard duly arrived and were duly read the following day. To the chairman of the college’s board of trustees, Jay Carsey announced his resignation. To the college dean, he sent an enigmatic five-word note with a postscript that said, with magnificent economy, ”pls handle.” And to his wife, by now distraught and frightened and horrified by an event of which she had no more expectation than an asteroid strike, he wrote: ”I am leaving because I know you can’t. I am a physical and psychological disaster.”

He directed her to a tape recording he had left in his desk, which explained nothing, but gave her some details to make the practical consequences of her abandonment less trying. And that, effectively, was that. Thirty-odd hours had passed, and the former college president and community pillar was now buried deep in the vast dusty wen of Texas, having for all intents and purposes vanished off the face of the civilized earth, transported as far from the groves of academe as if he were on the surface of Mars.

Nearly fifty years ago Philip Larkin wrote what remains the most classically insightful poem about the seductive powers of running away. It includes the line: ”He chucked up everything and just cleared off.”

What haunts most of those who read it is the undeniable approval that Larkin implied and that he suspects, with a poet’s wisdom, all of us feel — a visceral approval for what he termed this audacious, purifying, elemental move. Moreover, Larkin writes, ”I’d go today,/Yes, swagger the nut-strewn roads,/Crouch in the fo’c’sle/Stubbly with goodness, if/It weren’t so artificial,/Such a deliberate step backwards/ To create an object:/Books; china; a life/Reprehensibly perfect.”

Jay Carsey chose to try to make a life for himself that was just that — reprehensibly perfect. In trying to do so he made a gesture that must seem quite wonderfully bold and courageous to the millions for whom, as Thoreau once said, the quiet desperation of their humdrum lives has become too much. And it was because Jay Carsey tried, and because those remaining millions did not, that so many seem to find all that he did so desperately fascinating.

Only Corinne Silverton knows (or thinks she knows) the story of Jay Carsey in full — since she lived with him until the end of the tape that was his life, or his lives. Nancy Carsey — now remarried and living in Baltimore — knew only the years that ended when her husband, who was then 47, drove off in his Caprice that day in 1982 and drove so brutally out of her life. And Dawn Carsey, who was to become his second wife, in Texas, three years later, knew only the second act, since after seven years of relative contentment he went on to leave her as well. But Corinne Silverton, who befriended him on that night in Florida, has now heard the entire story; and with her unique benefit of a singular lack of bitterness about the man — for when he left her in August, it was most certainly not of his own choosing — she seems able to look with the kind of disinterestedness of which Philip Larkin would approve at the phenomenon that was Julian Nance Carsey and his barely explicable career of serial disappearances.

The mechanics of that first evanescence are suggestive of desperation and perplexity. Jay Carsey spent only a short time in Houston. He thought at first about going off to Australia — he and Nancy, who as a couple had been inveterate travelers, had been there before, and he had always loved the place. So he flew off to San Diego, from where he thought, unaccountably, that he might get a trans-Pacific flight. But in fact all he did there was go ”trolling for women,” as a 1989 book, ”Exit the Rainmaker,” had it, and then spend an entire afternoon sitting on a bench at the zoo and cutting up his 28 credit cards — making it all but impossible, he then found out, to rent a car and drive to Tijuana. (More than a few of Jay Carsey’s decisions like this call into question the widely held view that he was highly intelligent: those who met him, however, insist he was, and say this merely showed his panic and bewilderment.)

By the end of his stay in California he had more or less consolidated an exit strategy that had, in a sense, now been forced upon him. Without a home and, moreover, now without any plastic to his name, Jay Carsey had become, in American terms, a nonperson. He converted the traveler’s checks back into cash by fibbing to a San Diego bank that he was a yacht broker needing sudden liquidity. He chose a new name (selecting the middle name Martin in a nod to a lawyer relation from Dallas who had managed to keep one of Bonnie and Clyde’s cronies out of the electric chair — a nice touch, he thought, given that he was now part outlaw himself). And he gave the title Jay Martin Adams its first airing by using it (before the days when airlines needed photo ID’s) to fly east again, this time to one of the more insalubrious towns in Texas: El Paso.

Here, among the dust and the shanties and the cockroaches, this Social-Security-number-less droog checked into the Y.M.C.A., found himself a bar, stopped bathing and changing his clothes and began living the new life with all the frantic nostalgie de la boue that one might expect — a reaction, some would say, to all those years of respectability and stiff-necked socializing back in Maryland. He started chugging the vodkas and the whiskeys by the vatful, experimenting with whores in Chihuahua, teaching English to indigent Mexicans, lending money to win friends, smuggling gold, getting himself thrown in jail, eventually buying a share in a bar among the strip clubs and gin joints conveniently close to the local air base. A college president brought to this, he would doubtless say to himself, and would laugh and feel liberated and delighted in equal measure.

But lonely too. The temporary comforts of purchased one-night stands had, inevitably, a steadily diminishing allure. By the end of that summer he had encountered in the bar a woman as needy as himself — a tough, thrice-married pool-playing city worker named Dawn Garcia. And over the coming months he placed his affairs in sufficient order to enable him to marry again — largely by making two trips back East to be divorced from Nancy, neither speaking a word to her when they met in court nor even exchanging a glance, and offering little explanation or comfort to those old friends he saw.

His new marriage lasted seven years. While by most accounts it was stormy — with strong drink playing its usual corrosive part — during this period Jay Carsey did begin to claw himself back up the ladder of respectability. True, when matters became tense between the pair he ran away again, briefly, and then returned, prodigal, his tail between his legs. And then an article duly appeared in People magazine /- ”a quiet college president solves job stress his way: one day he just disappears” — and Dawn and the down-at-heel barflies with whom the couple liked to associate and who recognized him from his photo in the magazine had to accept that he was something of a celebrity. But none of this stopped him from getting a new job back on the periphery of his old profession: he was offered, by an obviously very trusting president, a post teaching math at the El Paso Community College. Soon afterward — since his students adored him and his staff colleagues found him charming and impressive — he was offered an even more established post as an assistant dean. But this, smacking of the kind of stability that he no longer seemed to want, he smartly turned down.

What he did take was a job with the United States Air Force, working as a temporary teacher on a series of overseas bases. He and Dawn thus spent three years, until 1988, traveling between Greece and Germany, England and Turkey, Holland and the Azores, shuttling relentlessly between officers’ quarters and living with government furniture and art, living a life that was no more than they both seemed to want — a federally financed hymn to utter rootlessness.

Then they came back to Texas and to the veneer of permanence once more. And with this next period of fixity, so the fights and the arguments set in — until just before Christmas 1992, when Jay Martin Adams drove to the airport, dropped his car in short-term parking and put the keys in the glove compartment, took a plane to Miami, spent a few sick, spiritless days in a cheap hotel by the sea — and then boarded the northbound Trailways bus up I-95.

Corinne Silverton met him at Tom’s Place a few days later. He took her to an opera for their first date. Within a month, bowled over by his charm, his yarns, his exotic past, his intelligence and his beguiling helplessness, she had invited him to live with her. It was a replay, uncannily precise, of what happened with Dawn Garcia 10 years before — except that this time he was being welcomed not into a small frame house in the old flyblown barrios of South Texas but into a flyblown but book-filled home in the modern cement wilderness that is downtown Jacksonville.

And from that moment on, this melancholy, world-weary middle-aged woman, disappointed in her life and her loves almost since coming down to America from her birthplace on the high plains of Saskatchewan, began to preside over the remaining seven years of her strangely nomadic new friend’s final phase of grounding. Corinne Silverton looked after Jay Carsey with a kindness and sympathy that seem to have been repaid by only brief moments of happiness and by long periods of despair. She watched with pride as he took jobs in a succession of local schools, she glowed in his reflected glory at the good reports he received, she took singular pleasure in the evident fondness that students and staff had for him, she happily traveled down to Mexico, on what was (since both were teachers) the pleasing respite of a school holiday for two. And all the while she watched with terrible sadness as the relentless chemistry of alcohol poisoning steadily stripped him of his health, his dignity, his ability and, eventually, his life.

Julian Nance Carsey died of cirrhosis of the liver on Aug. 20, at the age of 65. For two weeks no one in his immediate family claimed his body. (Corinne, being unrelated, felt reluctant to do so.) The sister whom he had said he would visit on that day he first vanished, back in 1982, never surfaced to express either regret or dismay. One good friend from Washington eventually paid for the funeral expenses, and early last September the man the residents of La Plata and Pomfret had all called Uncle Jay was reduced in a gas burner to a few ounces of gray ash.

Corinne Silverton is certain now that she knows just why he behaved the way he did. She largely discounts the psychiatrists’ suggestions that he was internalizing his resentments — that the budget cuts he was expecting at the college and his first wife’s expensive tastes and the requirements of his social life were generating pressures on him about which he felt he could not talk, and with which he was mentally unable to deal. She also does not believe that he was ill — other than physically, and such physical illnesses as he suffered came about entirely as a consequence of his heavy drinking. She rejects such modish notions that he was at the time of his vanishing in what psychologists term a ”fugue” state, harmlessly divorced from reality, relentlessly irresponsible, incapable of dealing with the complex expectations of normal society.

Yet she will not say, specifically, what she believes it was that tipped Jay Carsey over the edge. She hints darkly that there were sinister reasons behind his decision to chuck up everything. Yes, she repeats — sinister reasons.

And in saying so, the tone of our conversation subtly shifts. Her body language changes — her breathing gets a little faster, her face gets a little closer, a rime of perspiration appears on her upper lip — in the way that you’d expect it to change if you were listening to a rant late at night in a waterfront bar, even though this conversation takes place over breakfast in the Jacksonville Hilton.

”He worked with the C.I.A., you know. He worked at Indian Head Naval Station, doing mysterious stuff. He traveled all over, for years, working for a program that was supposed to set up community colleges in strange places / Iran, Russia, countries like that. He knew some very strange people. He knew who Deep Throat was. And there were people gunning for him. People were out to get him. He told me — he told me much more than he ever told Dawn or Nancy.”

I have little doubt that Silverton is a shrewd and sensible woman — sad and brow-beaten maybe, and no doubt very gullible, but kind and courageous too — and that she believes implicitly in what she has been told. Trusting Jay Carsey, or Jay Martin Adams, was for seven years a very cornerstone of her life. His claims, however bizarre, may well have served to fill a need in her — to provide the vicarious thrill of an existence so much more satisfying than the dreariness of what otherwise stretched ahead. She scoffs at the idea and will offer only hints of other unspoken reasons.

”People like to say that he did what everyone dreams about — he dropped out of society, he ran off,” she explains to me. ”It is much easier for everyone to believe that Jay simply liked to disappear, that it was all about a problem deep within himself. But in his case there was more to it than that — much, much more. His story is so much more fascinating than you will ever know.” 

By SIMON WINCHESTER

 

Note: There is a Jay Carsey in all of us. i dont think that he ran away from his situations.

Everyone of us deserves a right to start off fresh and new;

Choice-less Awareness

“Freedom is not a reaction; freedom is not a choice. It is man’s pretense that because he has choice he is free. Freedom is pure observation without direction, without fear of punishment and reward. Freedom is without motive; freedom is not at the end of the evolution of man but lies in the first step of his existence. In observation one begins to discover the lack of freedom. Freedom is found in the choiceless awareness of our daily existence and activity.”

Nothing Exsists

Yamaoka Tesshu, as a young student of Zen, visited one master after another. He called upon Dokuon of Shokoku.

Desiring to show his attainment, he said: “The mind, Buddha, and sentient beings, after all, do not exist. The true nature of phenomena is emptiness. There is no realization, no delusion, no sage, no mediocrity. There is no giving and nothing to be received.”

Dokuon, who was smoking quietly, said nothing. Suddenly he whacked Yamaoka with his bamboo pipe. This made the youth quite angry.

“If nothing exists,” inquired Dokuon, “where did this anger come from?”

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