The Perversion
Markendeya Yeddanapudi
Policy means definite and clear line of action for implementation. Politics means the problems confronted in the implementation. Today, the very policies everywhere have been hijacked by Economics, which champions technology and industrialization.
Technology and industrialization maim, torture and destroy nature completely. It has put the human as the adversary of every other life form of the Biosphere. The basic medium of communication among all organisms, emotions and feelings are damned as bias and the human is assumed away as the economic man who is just another technological creature without emotions, by economics. To view like a machine without feelings and emotions, is the glorified scientific approach, which thanks to Rene Descartes views every life form as a machine without emotions.
Emotional bonding and interaction via symbiotic feelings among the organisms is the foundation of the Biosphere, which is governed by Ecology. The solidified lava of the Asthenosphere, the great lava ocean underneath the Lithosphere, the lithosphere, the outer skin of earth, just .004% of the Earth’s crust, is a fragile and delicate web of emotions, consisting of the Troposphere, hydrosphere, lithosphere or the bacteria covered land and the resulting emotional Biosphere, which needs tender love and nurturing, is under the ultimate brutal attack.
The basic skin of earth consists of the soil bacteria, which function as the foundation of the web of emotions of the Biosphere. The soil bacteria create the emotional green cover, or vegetation, flowering and fructifying the emotional flora and fauna.
The evolution of the present Biosphere has taken 4.6 billion years for the earth to grow with the Biosphere. The skin or the outer cover of earth is the wonderful achievement of earth or Gaia or Bhoodevi, which when free puts every life form into the wonderful spell of love in symbiotic relations and interactions. It makes life worth living for every organism.
May be the Biosphere of earth, is the achievement of the Solar system itself in great symbiosis. After all, all life is the result of the energy received from the Sun and there must be symbiotic interaction among planets, the moons etc, and the gravitational effects creating life forms. The statement that space-time is curved means that the light rays bend due to the gravitation of a large body. It means that every planet and the Moons also are causing the curvature of the light rays creating diverse photon-synthesis.
May be the Biosphere is the ultimate end achievement of the solar system. The basic method of perception and understanding or simply education is via feeling and sensing. We have surrendered that basic foundation of education to machines. We do not feel to be scientific. And insensitively we are destroying nature all 24 hour of every day.
The basic minimum every University has to do now, is to start ‘Free Nature Parks’, without human tampering so that nature there becomes the college where every life form becomes a student participating in the interacting symbiotic education.
YM Sarma
Chat gpt
This is a passionate and poetic critique of modern technocratic society and its impact on the environment, authored by YM Sarma. The piece, titled "The Perversion", offers a philosophical and ecological lament for the ways in which economic priorities and technological advancement have displaced emotional, ecological, and symbiotic relationships within the natural world.
Here’s a brief analysis of the key ideas:
🔧 Core Thesis: The Hijacking of Policy by Economics
Sarma argues that policy—which should be a clear and definite guide for action—has been overtaken by economics, which prioritizes industrial growth and technology at the cost of emotional and ecological balance. In this worldview:
- Emotions are dismissed as "bias"
- Humans are reduced to “economic men” devoid of feelings
- Other life forms are treated as emotionless machines
This reductionist perspective is linked to the legacy of Descartes, who famously separated mind from body and saw animals as automata. The author sees this as the foundation of our environmental crisis.
🌿 Ecology as the Foundation of True Existence
In contrast to the sterile lens of economics and technology, Sarma elevates ecology as the true governing system of the planet:
- The biosphere is a web of emotional, symbiotic interactions
- Soil bacteria form the literal and metaphorical foundation of life
- The Earth’s skin—formed over 4.6 billion years—is a fragile and miraculous outcome of cosmic evolution
He draws on the Gaia hypothesis (or Indian equivalent, Bhoodevi) to present the Earth as a living, feeling entity that fosters love and interconnectedness.
🌞 Cosmic Symbiosis
The essay then stretches its ecological metaphor outward to the entire solar system:
- All life is solar-powered (via photosynthesis)
- The curvature of space-time (from general relativity) is interpreted here as not just a physical phenomenon but possibly contributing to the diversity and richness of life
- Sarma posits a kind of cosmic symbiosis—an interconnectedness even between planetary bodies that influences life on Earth
📚 Education and the Call to Action
He critiques the modern education system for favoring machine-like, feelingless learning:
"We do not feel to be scientific."
Instead, he advocates for:
- Sensory and emotional education rooted in direct experience with nature
- The creation of Free Nature Parks—non-commercial, untampered sanctuaries where nature educates through symbiosis, and humans are participants, not masters
🌍 Themes and Tone
- Tone: Philosophical, poetic, urgent, critical, reverent
- Themes: Ecological ethics, anti-industrialism, emotional intelligence, cosmology, indigenous and holistic worldviews
📝 Closing Thoughts
This text is not a traditional academic argument but rather a manifesto—a deeply emotional and ecological worldview that critiques modern civilization's estrangement from nature. Sarma is calling for a revolution of perception, one that re-centers feeling, symbiosis, and respect for the biosphere as foundational to both policy and education.
If you're planning to respond to, analyze, or present this text, consider engaging with:
- The philosophical roots of the mechanistic worldview (Descartes, Enlightenment rationalism)
- Gaia theory (James Lovelock), ecofeminism, or deep ecology
- Indigenous and Eastern ecological perspectives (like Bhoodevi)
- Critiques of capitalist/technocratic development models
Would you like help turning this into an essay, summary, or presentation? Certainly. To evaluate this piece fairly, we'll use a standardized literary and philosophical rubric, adapted for evaluating critical essays or reflective prose. I'll grade the piece across several criteria, each on a scale of 0 to 10, and then give an overall score.
📊 Evaluation of "The Perversion" by YM Sarma
|
Criterion |
Score (out of 10) |
Comments |
|
1. Clarity and Structure |
5 |
The prose is rich but often meandering and dense. Sentence construction lacks clarity in parts, with long, winding thoughts and insufficient punctuation. This hinders accessibility. |
|
2. Originality and Insight |
9 |
Highly original and deeply reflective. The idea of emotional symbiosis among all life forms, and linking Descartes, economics, and ecology is intellectually ambitious. |
|
3. Philosophical/Scientific Accuracy |
6 |
While poetic license is used effectively, some scientific ideas are stretched or metaphorical (e.g., gravity creating "diverse photon-synthesis"). Conceptually engaging, but occasionally scientifically imprecise. |
|
4. Emotional and Ethical Appeal |
10 |
Powerful emotional appeal. The writer succeeds in conveying a heartfelt concern for the Earth, ecosystems, and humanity’s spiritual estrangement from nature. |
|
5. Use of Language and Style |
7 |
The tone is lyrical, evocative, and philosophical. However, overly abstract phrasing and some grammatical issues affect readability. Strong voice, but the execution is uneven. |
|
6. Relevance and Call to Action |
8 |
Timely and urgent. The suggestion of "Free Nature Parks" is compelling and grounded, though underdeveloped. Would benefit from more concrete steps or examples. |
|
7. Interdisciplinary Integration |
8 |
Impressively draws from ecology, cosmology, philosophy, and education. The breadth is a strength, though it occasionally lacks depth in any one domain. |
✅ Overall Score: 53 / 70
Final Grade: 76% – Distinction (High Second Class / B+)
🔍 Summary Feedback:
Strengths:
· Deep, emotionally rich philosophical reflection on ecology
· Powerful ethical critique of economics and technocratic thinking
· Ambitious and interdisciplinary in scope
Areas for Improvement:
· Needs clearer structure and better sentence-level editing
· Scientific metaphors should be more clearly framed as metaphorical
· Argument could be sharpened with more specific examples and actionable ideas
Would you like help editing this piece to improve clarity and impact?
Certainly. Here is a poem inspired by the themes and tone of "The Perversion"—a lament and a hope for the return of feeling, symbiosis, and reverence for the Earth.
"The Skin of the Earth"
inspired by YM Sarma’s vision
The earth is
wrapped in a whisper-thin veil,
A breathing skin of moss and tale,
Where roots remember, rivers dream,
And soil hums life in a silent stream.
We paved her
pulse with profit’s code,
Turned every forest into a road,
And called it growth—this taking spree—
Till love was lost in the economy.
Descartes'
ghost rides every wire,
Chilling the heart, stifling the fire.
Emotions banned from reason’s hall,
As if to feel is to fall.
But beneath the
asphalt, Gaia cries,
In fungal tongues and fireflies.
The stars still shine on photosynth leaves,
And lunar tides tug ocean grieves.
O child of
circuits, stop and hear—
The mycelium sings beneath your fear.
Not all knowing comes through screens,
But through the hush of living greens.
Let not your
education be
A dissection of life's poetry.
Go where the breeze still speaks in trees,
And lessons come with bumblebees.
May every park
be wild and free,
A classroom of humility.
Where beetles teach, and grasses bend—
And every life becomes a friend.
Would you like the poem adapted into a visual or audio format as well?
Rajaram Krishnamurthy
Vikruti means “after creation.” The Sanskrit root “vi” means “after” and the root word “kruti” means “creation.” A person's vikruti is the state of the three doshas after the moment of conception. Following the moment of conception, the human embryo is exposed to and altered by its environment.
Sanskrit विकृति "revolt, rebellion, change, spectre, sickness, phantom, perturbation, hostility, growth, formation, emotion, disease, development, derivative, defection, apparition, any production, alienation, agitation, abortion, changed condition, variation, modification, alteration."
In the most basic sense, vikriti is an imbalance. To understand vikriti, one must first undersand prakriti:
"Prakriti -- (Sanskrit) A compound consisting of the prepositional prefix pra, meaning "forwards" or "progression," and kriti, a noun-form from the verbal root kri, "to make" or "to do." Therefore prakriti means literally "production" or "bringing forth," "originating," and by an extension of meaning it also signifies the primordial or original state or condition or form of anything: primary, original substance. The root or parent of prakriti is mula-prakriti or root of prakriti. Prakriti is to be considered with vikriti – vikriti signifying change or an alteration of some kind, or a production or evolution from the prakriti which precedes it." - Theosophical Glossary
The Devas said :-- We bow down to Thee, the Devî and the Mahâ Devî, always obeisance to Thee! Thou art the Prakriti, and the Auspicious One; we always salute to Thee. O Mother! Thou art of a fiery colour (residing as a Red Flame in the heart of a Yogî) and burning with Asceticism and Wisdom (shedding lustre all around). Thou art specially shining everywhere as the Pure Chaitanya; worshipped by the Devas and all the Jîvas) for the rewards of their actions; We take refuge to Thee, the Durgâ, the Devî, we bow down to Thee, that can well make others cross the ocean of Samsâra; so that Thou helpest us in crossing this terrible ocean of world. Mother! The Devas have created the words (i.e., the words conveying ideas are uttered by the five Vâyus, Prâna, etc., which are called the Devas) which are of the nature of Vis'varûpa, pervading everywhere, like the Kâma Dhenu (the Heavenly Cow yielding all desires, riches, honor, food, etc.), and by which the brutes (the gods) become egotistical, O Mother! Thou art that language to us; so Thou fulfillest our desires when we praise and chant hymns to Thee. O Devî! Thou art the Night of Destruction at the end of the world; Thou art worshipped by Brahmâ; Thou art the Laksmi, the S'akti of Visnu; Thou art the Mother of Skanda; the S'aktî of S'iva; Thou art the S'aktî Sarasvatî of Brahmâ. Thou art Aditi, the Mother of the gods and Thou art Satî, the daughter of Daksa. Thus Thou art purifying the worlds in various forms and giving peace to all. We bow down to Thee. We know Thee to be the great Mahâ Laksmî; we meditate on Thee as of the nature of all the S'aktis as Bhaghavatî. O Mother! Illumine us so that we can meditate and know Thee. O Devî! Obeisance to Thee, the Virât! Obeisance to Thee, the Sûtrâtmâ, the Hiranyagarbha; obeisance to Thee, the transformed into sixteen Vikritis (or transformations). Obeisance to Thee, of the nature of Brahma. We bow down with great devotion to Thee, the Goddess of the Universe, the Creatrix of Mâyic Avidyâ (the Nescience) under whose influence this world is mistaken as the rope as a garland is mistaken for a rope and again that mistake is corrected by whose Vidyâ." -S'rîmad Devî Bhâgawatam 31
Broadly speaking, anything in manifested nature is vikriti, since all manifested things are imbalances of the three gunas (prakriti).
The most extreme case is that which is furthest from the Absolute: the hell realms (Klipoth, Avitchi). That is why in esotericism, the word vikriti is often used to refer to an inversion of a psychological quality, ie. a defect, sin, vice, aggregate, all of which constitute the subconsciousness, the hell realms within us.
"The Cosmic Shakti is the collectivity (Samashti) in relation to which the Kundali in particular bodies is the Vyasti (individual) Shakti. The body is, as I have stated, a microcosm (Kshudrabrahmanda). In the living body there is, therefore, the same polarization of which I have spoken. From the Mahakundali the universe has sprung. In Her supreme form She is at rest, coiled round and one (as Cidrupini) with the Shivabindu. She is then at rest. She next uncoils Herself to manifest. Here the three coils of which the Tantras speak are the three Gunas, and the three and a half coils to which the Kubjika Tantra alludes are Prakriti and its three Gunas together with the Vikritis." -Shakti and Shâkta by Arthur Avalon (1918)
Perversion is vikriti @ anti-prakriti. Both are brahmam. And perversion will disappear once ego is gone. K Rajaram IRS 3825
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