வணக்கம்

announces its closure with effect from today, 25 January 2010,
and respectfully bids farewell to its visitors from many lands...

உன்னை அறிந்தால்...நீ உன்னை அறிந்தால்
உலகத்தில் போராடலாம்
உயர்ந்தாலும் தாழ்ந்தாலும்
தலை வணங்காமல் நீ வாழலாம்

(உன்னை)
மானம் பெரியது என்று வாழும் மனிதர்களை
மான் என்று சொல்வதில்லையா
தன்னை தானும் அறிந்து கொன்டு ஊருக்கும் சொல்பவர்கள்
 தலைவர்கள் ஆவதில்லையா

(உன்னை)
பூமியில் நேராக வாழ்பவர் எல்லோரும்
சாமிக்கு நிகர் இல்லையா
பிறர் தேவை அறிந்து கொண்டு
வாரிக்கொடுப்பவர்கள் தெய்வத்தின் பிள்ளை இல்லையா

(உன்னை)
மாபெரும் சபையினில் நீ நடந்தால் - உனக்கு
மாலைகள் விழவேண்டும் - ஒரு
மாசு குறையாத மன்னவன் இவனென்று
போற்றிப் புகழ வேண்டும்

உன்னை அறிந்தால்...நீ உன்னை அறிந்தால்
உலகத்தில் போராடலாம்
உயர்ந்தாலும் தாழ்ந்தாலும்
தலை வணங்காமல் நீ வாழலாம்


"... There are in every part of the world men who search. I am not a prisoner of history. I should not seek there for the meaning of my destiny.  I should constantly remind myself that the real leap consists in the introduction of invention into existence. In the world through which I travel, I am endlessly creating myself..." Frantz Fanon in Black Skin, White Masks, 1952

யாதும் ஊரே ; யாவரும் கேளிர் ;
தீதும் நன்றும் பிறர்தர வாரா ;
நோதலும் தணிதலும் அவற்றோ ரன்ன ;
சாதலும் புதுவது அன்றே ; வாழ்தல்
இனிதுஎன மகிழ்ந்தன்றும் இலமே; முனிவின்,
இன்னா தென்றலும் இலமே; ‘மின்னொடு
வானம் தண்துளி தலைஇ, ஆனாது
கல்பொருது இரங்கும் மல்லற் பேர்யாற்று
நீர்வழிப் படூஉம் புணைபோல, ஆருயிர்
முறைவழிப் படூஉம்’ என்பது திறவோர்
காட்சியின் தெளிந்தனம் ஆகலின், மாட்சியின்
பெரியோரை வியத்தலும் இலமே;
சிறியோரை இகழ்தல் அதனினும் இலமே.

எட்டுத்தொகை நூல்களில் ஒன்றாகிய
புறநானூறு. 192  - பாடியவர்: கணியன் பூங்குன்றன்


"...A key psychology for leading (is to)..  retain absolute faith that you can and will prevail in the end regardless of the difficulties, and at the same time confront the most brutal facts of your current reality, whatever they might be... Create a culture.. for the truth to be heard. Creating a climate where truth is heard involves four basic practices:

 

1 Lead with questions, not answers.

2 Engage in dialogue, not coercion.

3. Conduct autopsies without blame. and

4. Build red flag mechanisms that turn information into information that cannot be ignored.

 

Leadership does not begin just with vision. It begins with getting people to confront the brutal facts and to act on the implications..."  Jim Collins - Good to Great

"...The goal is not to speculate on what might happen, but to imagine what you can actually make happen...."  Gary Hamel in Leading the Revolution

"... As human beings, our greatness lies not so much in being able to remake the World, as in being able to remake ourselves. We  must become the change we wish to see in the world...” Mahatma Gandhi

"When I was a young man, I wanted to change the world. I found it was difficult to change the world, so I tried to change my nation. When I found I couldn't change the nation, I began to focus on my town. I couldn't change the town and as an older man, I tried to change my family. Now, as an old man, I realize the only thing I can change is myself, and suddenly I realize that if long ago I had changed myself, I could have made an impact on my family. My family and I could have made an impact on our town. Their impact could have changed the nation and I could indeed have changed the world." - Author Unknown on Changing the World.

"They call you 'Little Man', 'Common Man'; they say a new era has begun, the 'Era of the Common Man'. It isn't you who says so, Little Man. It is they, the Vice Presidents of great nations, promoted labour leaders, repentant sons of bourgeois families, statesman and philosophers. They give you your future but don't ask about your past....I have never heard you complain: "You promote me to be the future master of myself and the world, but you don't tell me how one is to be the master of oneself, and you don't tell me the mistakes in my thinking and my actions."

"Your liberators tell you that that your suppressors are Wilhelm, Nikolaus, Pope Gregory the Twenty Eighth, Morgan, Krupp or Ford. And your 'liberators' are called Mussolini, Napolean, Hitler and Stalin. I tell you: Only you yourself can be your liberator!"

"This sentence makes me hesitate. I contend to be a fighter for pureness and truth. I hesitate, because I am afraid of you and your attitude towards truth... My intellect tells me: 'Tell the truth at any cost.' The Little Man in me says: 'It is stupid to expose oneself to the little man, to put oneself at his mercy. The Little Man does not want to hear the truth about himself. He does not want the great responsibility which is his. He wants to remain a Little Man...." Wilhelm Reich - Listen Little Man

"...In a very real sense, followers lead by choosing where to be led. Where an organised community will be led is inseparable from the shared values and beliefs of its members..." Dee Hock - The Art of Chaordic Leadership

"In modern times there is no lack of understanding of the fact man is a social being and that 'No man is an Iland, intire of it selfe' (John Dunne, 1571-1631). Hence there is no lack of exhortation that he should love his neighbour - or at least not to be nasty to him - and should treat him with tolerance, compassion and understanding. At the same time, however, the cultivation of self knowledge has fallen into virtually total neglect, except, that is, where it is the object of active suppression. 

That you cannot love your neighbour, unless you love yourself; that you cannot understand your neighbour unless you understand yourself; that there can be no knowledge of the 'invisible person' who is your neighbour except on the basis of self knowledge - these fundamental truths have been forgotten even by many of the professionals in the established religions. 

Exhortations, consequently, cannot possibly have any effect; genuine understanding of one's neighbour is replaced by sentimentality, which ofcourse crumbles into nothingness as soon as self interest is aroused...

Anyone who goes openly on a journey into the interior, who withdraws from the ceaseless agitation of everyday life and pursues the kind of training - satipatthana, yoga, Jesus Prayer, or something similar - without which genuine self knowledge cannot be obtained, is accused of selfishness and of turning his back on social duties. 

Meanwhile, world crisis multiply and everybody deplores the shortage, or even total lack, of 'wise' men or women, unselfish leaders, trustworthy counselors etc. It is hardly rational to expect such high qualities from people who have never done any inner work and would not even understand what was meant by the words..."  E.F.Schumacher, A Guide for the Perplexed 

"...The desire to share knowing with another human being is a fundamental one. It is at heart a desire to make your thoughts known to the other and to learn whether they are understood, even shared - always with the chance that I will mean more than I meant before, because of the way the other has understood what I have said. The process is one that truly works from both the inside out and the outside in, as we each become different persons through our interaction with one another..." - Deanne Kuhn, Professor of Psychology and Education, Columbia University in Piaget Vygotsky & Beyond: Future Issues for Developmental Psychology and Education, 1997

"You know, you could not see me unless you could also see my background, what stands behind me. If  I, myself, the boundaries of my skin, were coterminous with your whole field of vision you would not see me at all. You would not see me because, in order to see me, not only would you have to see what is inside the boundary of my skin, but also what is outside it. This is terribly important -

-  for every outside there is an inside,
and for every inside there is an outside,
and though they are different, they go together.-
... you do not find one without the other."

 - Alan Watts in Om - Creative Meditations, Edited and Adapted by Judith Johnstone, 1980

Gestalt - Vase or Two Faces
What do you see? A vase or  two faces, or both?  At the same time?
அகம் - புறம்...  இரண்டல்ல

"...The capital period of my intellectual development was when I could see clearly that what the intellect said might be correct and not correct, that what the intellect justified was true and its opposite was also true. I never admitted a truth in the mind without simultaneously keeping it open to the contrary of it.. And the first result was that the prestige of the intellect was gone..." Aurobindo quoted in Satprem's Adventure of Consciousness

"...The (mind)... seems to deal effectively only with parts of the total reality. It directs its attention to discrete and separate parts of the whole. In order that it may understand, the mind separates and conceptualises. It separates that which is connected and the very process of separation distorts an understanding of the whole. The mind thinks in sequence in time. The present is a fleeting moment and is then gone forever. Thoughts are so much grist to its mill. Words and concepts are the instruments of its trade. The mind seeks to clarify one concept by having recourse to another. It defines one word with another. There is no end to this process nor is there a starting point. The mind deals in opposites. There is no idealism without materialism; there are no means without ends; there is no detachment without attachment; there is no free will without determinism; there is no good without bad. If everything was good what would it mean? Presumably, we would stop using the word..." Nadesan Satyendra On the Bhavad Gita, 1981

"...all the propositions of logic say the same thing, to wit nothing. To give the essence of a proposition means to give the essence of all description, and thus the essence of the world. The limits of my language mean the limits of my world. What can be shown, cannot be said. There are, indeed, things that cannot be put into words. They make themselves manifest. My propositions serve as elucidations in the following way: anyone who understands me eventually recognizes them as nonsensical, when he has used them - as steps - to climb up beyond them. (He must, so to speak, throw away the ladder after he has climbed up it.) He must transcend these propositions, and then he will see the world aright. What we cannot speak about we must pass over in silence..." Ludwig Wittgenstein
 


"The curfew tolls the knell of parting day,
The lowing herd winds slowly o'er the lea,
The ploughman homeward plods his weary way,
And leaves the world to darkness and to me.

Now fades the glimmering landscape on the sight,
And all the air a solemn stillness holds,
Save where the beetle wheels his droning flight,
And drowsy tinklings lull the distant folds:

Save that from yonder ivy-mantled tower
The moping owl does to the moon complain
Of such as, wandering near her secret bower,
Molest her ancient solitary reign.

Beneath those rugged elms, that yew-tree's shade,
Where heaves the turf in many a mouldering heap,
Each in his narrow cell for ever laid,
The rude Forefathers of the hamlet sleep.

The breezy call of incense-breathing morn,
The swallow twittering from the straw-built shed,
The cock's shrill clarion, or the echoing horn,
No more shall rouse them from their lowly bed.

For them no more the blazing hearth shall burn,
Or busy housewife ply her evening care:
No children run to lisp their sire's return,
Or climb his knees the envied kiss to share,

Oft did the harvest to their sickle yield,
Their furrow oft the stubborn glebe has broke;
How jocund did they drive their team afield!
How bow'd the woods beneath their sturdy stroke!

Let not Ambition mock their useful toil,
Their homely joys, and destiny obscure;
Nor Grandeur hear with a disdainful smile
The short and simple annals of the Poor.

The boast of heraldry, the pomp of power,
And all that beauty, all that wealth e'er gave,
Awaits alike th' inevitable hour:-
The paths of glory lead but to the grave.

Nor you, ye Proud, impute to these the fault
If Memory o'er their tomb no trophies raise,
Where through the long-drawn aisle and fretted vault
The pealing anthem swells the note of praise.

Can storied urn or animated bust
Back to its mansion call the fleeting breath?
Can Honour's voice provoke the silent dust,
Or Flattery soothe the dull cold ear of Death?

Perhaps in this neglected spot is laid
Some heart once pregnant with celestial fire;
Hands, that the rod of empire might have sway'd,
Or waked to ecstasy the living lyre:

But Knowledge to their eyes her ample page,
Rich with the spoils of time, did ne'er unroll;
Chill Penury repress'd their noble rage,
And froze the genial current of the soul.

Full many a gem of purest ray serene
The dark unfathom'd caves of ocean bear:
Full many a flower is born to blush unseen,
And waste its sweetness on the desert air.

Some village-Hampden, that with dauntless breast
The little tyrant of his fields withstood,
Some mute inglorious Milton here may rest,
Some Cromwell, guiltless of his country's blood.

Th' applause of list'ning senates to command,
The threats of pain and ruin to despise,
To scatter plenty o'er a smiling land,
And read their history in a nation's eyes,

Their lot forbad: nor circumscribed alone
Their growing virtues, but their crimes confined;
Forbad to wade through slaughter to a throne,
And shut the gates of mercy on mankind,

The struggling pangs of conscious truth to hide,
To quench the blushes of ingenuous shame,
Or heap the shrine of Luxury and Pride
With incense kindled at the Muse's flame.

Far from the madding crowd's ignoble strife,
Their sober wishes never learn'd to stray;
Along the cool sequester'd vale of life
They kept the noiseless tenour of their way.

Yet e'en these bones from insult to protect
Some frail memorial still erected nigh,
With uncouth rhymes and shapeless sculpture deck'd,
Implores the passing tribute of a sigh.

Their name, their years, spelt by th' unletter'd Muse,
The place of fame and elegy supply:
And many a holy text around she strews,
That teach the rustic moralist to die.

For who, to dumb forgetfulness a prey,
This pleasing anxious being e'er resign'd,
Left the warm precincts of the cheerful day,
Nor cast one longing lingering look behind?

On some fond breast the parting soul relies,
Some pious drops the closing eye requires;
E'en from the tomb the voice of Nature cries,
E'en in our ashes live their wonted fires.

For thee, who, mindful of th' unhonour'd dead,
Dost in these lines their artless tale relate;
If chance, by lonely contemplation led,
Some kindred spirit shall inquire thy fate, --

Haply some hoary-headed swain may say,
Oft have we seen him at the peep of dawn
Brushing with hasty steps the dews away,
To meet the sun upon the upland lawn;

'There at the foot of yonder nodding beech
That wreathes its old fantastic roots so high.
His listless length at noontide would he stretch,
And pore upon the brook that babbles by.

'Hard by yon wood, now smiling as in scorn,
Muttering his wayward fancies he would rove;
Now drooping, woeful wan, like one forlorn,
Or crazed with care, or cross'd in hopeless love.

'One morn I miss'd him on the custom'd hill,
Along the heath, and near his favourite tree;
Another came; nor yet beside the rill,
Nor up the lawn, nor at the wood was he;

'The next with dirges due in sad array
Slow through the church-way path we saw him borne,-
Approach and read (for thou canst read) the lay
Graved on the stone beneath yon aged thorn.'

The Epitaph

Here rests his head upon the lap of Earth
A youth to Fortune and to Fame unknown.
Fair Science frowned not on his humble birth,
And Melacholy marked him for her own.

Large was his bounty, and his soul sincere,
Heaven did a recompense as largely send:
He gave to Misery all he had, a tear,
He gained from Heaven ('twas all he wish'd) a friend.

No farther seek his merits to disclose,
Or draw his frailties from their dread abode
(There they alike in trembling hope repose),
The bosom of his Father and his God."

Elegy Written in a Country Churchyard
By Thomas Gray (1716-71).