శ్రీ కౌముది ఆగస్ట్ 2012

JFK's Overshadowed Crisis

IN APRIL, India launched a long-range missile capable of carrying a nuclear bomb deep into the Indian Ocean. The successful Agni missile test fulfilled India’s fifty-year quest to achieve the means of dispatching a nuclear weapon to Beijing. Just about fifty years ago, in October 1962, India fought a brief war against China in the Himalaya Mountains. India lost that war—and vowed it would acquire the capacity to deter Chinese aggression.

The Sino-Indian war also posed a crisis for America’s young president, John F. Kennedy, who had entered office determined to build a strong U.S. relationship with India. But his attention that fateful autumn was diverted to a more ominous crisis—the one involving Soviet efforts to place nuclear missiles in Cuba—that unleashed a dangerous nuclear face-off with the Soviet Union. Thus, Kennedy confronted two simultaneous crises, one far overshadowed by the other at the time and also later in history.

But Kennedy’s handling of the 1962 war—in the midst of a far graver national challenge—offers lessons today for those interested in the ongoing diplomatic conundrum posed by India and its mutually hostile neighbor, Pakistan.

 Read full article by Bruce Riedel from July-Aug 2012 Issue of The National Interest

శ్రీ కౌముది జూలై 2012

Think Again: India's Rise

Unfortunately, the fascination with India's growing economic clout and foreign-policy overtures has glossed over its institutional limits, the many quirks of its political culture, and the significant economic and social challenges it faces. To cite but one example, at least 30 percent of Indian agricultural produce spoils because the country has failed to develop a viable supply chain. Foreign investors could alleviate, if not solve, that problem. But thanks to the intransigence of a small number of political parties and organized interest groups, India has refused to open its markets to outsiders. Until India can meet basic challenges like this, its greatness will remain a matter of rhetoric, not fact.

Read full article by Sumit Ganguly .....

Rashtrapati, Rashtrapita

This major political reform will have several beneficial effects on our democracy. Firstly, it will broadbase the presidential election, by adding nearly three million more electors to the existing electoral college of 4,896 MPs and MLAs. There being no whip in this election, this will reduce the scope of politics of manipulation, inducements and blackmail that the Congress party routinely resorts to. Look how, by misusing the CBI stick, it’s got both the Samajwadi Party and the Bahujan Samaj Party in UP to back its candidate. Secondly, this will encourage members of PRIs and ULBs to outgrow their localism and develop a national perspective. Thirdly, the President too will feel Constitutionally obliged to speak up for the legitimate needs and rights of these long-neglected grassroots institutions of democracy. Fourthly, this will compel political parties to start taking them more seriously. Lastly, giving PRIs and ULBs a right to vote in the presidential election will also force the centre and state governments to take them seriously. Today, even two decades after the 73rd and 74th Constitutional amendments, neither the centre nor the state governments have taken all the necessary steps to decentralise powers to the PRIs and ULBs in terms of funds, functions and functionaries. India’s inclusive development without effective decentralisation of powers is a pipedream.

The strongest reason for broadbasing the electoral college for the Rashtrapati election is that this is in keeping with the thinking of India’s Rashtrapita (Father of the Nation). Mahatma Gandhi, who had envisioned Gram Swaraj or the Republic of India as a natural and national collective of largely self-governing and mutually cooperating village-town republics, had prophetically cautioned: “The larger a democracy grows, the less it becomes the rule of the people and the smaller is the say of individuals and localised groups in dealing with their own destinies.” He has been proved right by India’s highly centralised structure of (mis)governance.

Read the full article:  Sudheendra Kulkarni : Sun Jun 24 2012, 03:23 hrs

శ్రీ కౌముది జూన్ 2012

Noor Inayat Khan was a wartime British secret agent

thevelvetundergrounds:

Noor Inayat Khan was a wartime British secret agent of Indian descent who was the first female radio operator sent into Nazi-occupied France by the Special Operations Executive (SOE). She was arrested and eventually executed by the Gestapo. (x) 
Noor-un-Nisa Inayat Khan was the eldest of four children. Her father Hazrat Inayat Khan came from a princely Indian Muslim family. (He was a great-grandson of Tipu Sultan, the famous 18th century ruler of the Kingdom of Mysore.) He lived in Europe as a musician and a teacher of Sufism. Her mother, Ora Meena Ray Baker, was an American from Albuquerque, New Mexico who met Inayat Khan during his travels in the United States.
In 1914, shortly before the outbreak of the First World War, the family left Russia for London and lived in Bloomsbury. Noor attended nursery at Notting Hill. In 1920, they moved to France, settling in Suresnes near Paris, in a house that was a gift from a benefactor of the Sufi movement. After the death of her father in 1927, Noor took on the responsibility for her grief-stricken mother and her younger siblings. The young girl, described as quiet, shy, sensitive, and dreamy, studied child psychology at the Sorbonne and music at the Paris Conservatory under the famous Nadia Boulanger, composing for harp and piano. She started a career of writing poetry and children’s stories and became a regular contributor to children’s magazines and French radio. In 1939 her book, Twenty Jataka Tales, inspired by the Jātaka tales of Buddhist tradition, was published in London.

After the outbreak of the Second World War, when France was overrun by German troops, the family fled from Paris to Bordeaux and from there by sea to England, landing in Falmouth, Cornwall on 22 June 1940. Although, Noor Inayat Khan was deeply influenced by the pacifist teachings of her father, she and her brother Vilayat decided to help defeat Nazi tyranny: “I wish some Indians would win high military distinction in this war. If one or two could do something in the Allied service which was very brave and which everybody admired it would help to make a bridge between the English people and the Indians.”In England she joined the Women’s Auxiliary Air Force (WAAF) and trained as a wireless operator. After being interviewed at the War Office she agreed to become a British special agent. Her superiors held mixed opinions on her suitability for secret warfare, and her training was incomplete. Nevertheless, her fluent French and her competency in wireless operation—coupled with a shortage of experienced agents—made her a desirable candidate for service in Nazi-occupied France.She traveled to Paris, and joined the Physician network led by Francis Suttill, code named Prosper. In spite of the danger, Noor rejected an offer to return to Britain. She continued to transmit as the last essential link between London and Paris. Moving from place to place, she managed to escape capture while maintaining wireless communication with London. ”She refused to abandon what had become the most important and dangerous post in France and did excellent work.” (x) 

thevelvetundergrounds:

Noor Inayat Khan was a wartime British secret agent of Indian descent who was the first female radio operator sent into Nazi-occupied France by the Special Operations Executive (SOE). She was arrested and eventually executed by the Gestapo. (x) 
Noor-un-Nisa Inayat Khan was the eldest of four children. Her father Hazrat Inayat Khan came from a princely Indian Muslim family. (He was a great-grandson of Tipu Sultan, the famous 18th century ruler of the Kingdom of Mysore.) He lived in Europe as a musician and a teacher of Sufism. Her mother, Ora Meena Ray Baker, was an American from Albuquerque, New Mexico who met Inayat Khan during his travels in the United States.
In 1914, shortly before the outbreak of the First World War, the family left Russia for London and lived in Bloomsbury. Noor attended nursery at Notting Hill. In 1920, they moved to France, settling in Suresnes near Paris, in a house that was a gift from a benefactor of the Sufi movement. After the death of her father in 1927, Noor took on the responsibility for her grief-stricken mother and her younger siblings. The young girl, described as quiet, shy, sensitive, and dreamy, studied child psychology at the Sorbonne and music at the Paris Conservatory under the famous Nadia Boulanger, composing for harp and piano. She started a career of writing poetry and children’s stories and became a regular contributor to children’s magazines and French radio. In 1939 her book, Twenty Jataka Tales, inspired by the Jātaka tales of Buddhist tradition, was published in London.

After the outbreak of the Second World War, when France was overrun by German troops, the family fled from Paris to Bordeaux and from there by sea to England, landing in Falmouth, Cornwall on 22 June 1940. Although, Noor Inayat Khan was deeply influenced by the pacifist teachings of her father, she and her brother Vilayat decided to help defeat Nazi tyranny: “I wish some Indians would win high military distinction in this war. If one or two could do something in the Allied service which was very brave and which everybody admired it would help to make a bridge between the English people and the Indians.”In England she joined the Women’s Auxiliary Air Force (WAAF) and trained as a wireless operator. After being interviewed at the War Office she agreed to become a British special agent. Her superiors held mixed opinions on her suitability for secret warfare, and her training was incomplete. Nevertheless, her fluent French and her competency in wireless operation—coupled with a shortage of experienced agents—made her a desirable candidate for service in Nazi-occupied France.She traveled to Paris, and joined the Physician network led by Francis Suttill, code named Prosper. In spite of the danger, Noor rejected an offer to return to Britain. She continued to transmit as the last essential link between London and Paris. Moving from place to place, she managed to escape capture while maintaining wireless communication with London. ”She refused to abandon what had become the most important and dangerous post in France and did excellent work.” (x) 

శ్రీ కౌముది మే 2012

27 APRIL, 2012
 

When Einstein Met Tagore

by Maria Popova

Collision and convergence in Truth and Beauty at the intersection of science and spirituality.

On July 14, 1930, Albert Einstein welcomed into his home on the outskirts of Berlin the Indian philosopher Rabindranath Tagore. The two proceeded to have one the most stimulating, intellectually riveting conversations in history, exploring the age-old friction between science and religion. Science and the Indian Tradition: When Einstein Met Tagore recounts the historic encounter, amidst a broader discussion of the intellectual renaissance that swept India in the early twentieth century, germinating a curious osmosis of Indian traditions and secular Western scientific doctrine.

The following excerpt from one of Einstein and Tagore’s conversations dances between previously examined definitions of science, beauty, consciousness, and philosophy in a masterful meditation on the most fundamental questions of human existence.

EINSTEIN: Do you believe in the Divine as isolated from the world?

TAGORE: Not isolated. The infinite personality of Man comprehends the Universe. There cannot be anything that cannot be subsumed by the human personality, and this proves that the Truth of the Universe is human Truth.

I have taken a scientific fact to explain this — Matter is composed of protons and electrons, with gaps between them; but matter may seem to be solid. Similarly humanity is composed of individuals, yet they have their interconnection of human relationship, which gives living unity to man’s world. The entire universe is linked up with us in a similar manner, it is a human universe. I have pursued this thought through art, literature and the religious consciousness of man.

EINSTEIN: There are two different conceptions about the nature of the universe: (1) The world as a unity dependent on humanity. (2) The world as a reality independent of the human factor.

TAGORE: When our universe is in harmony with Man, the eternal, we know it as Truth, we feel it as beauty.

EINSTEIN: This is the purely human conception of the universe.

TAGORE: There can be no other conception. This world is a human world — the scientific view of it is also that of the scientific man. There is some standard of reason and enjoyment which gives it Truth, the standard of the Eternal Man whose experiences are through our experiences.

EINSTEIN: This is a realization of the human entity.

TAGORE: Yes, one eternal entity. We have to realize it through our emotions and activities. We realized the Supreme Man who has no individual limitations through our limitations. Science is concerned with that which is not confined to individuals; it is the impersonal human world of Truths. Religion realizes these Truths and links them up with our deeper needs; our individual consciousness of Truth gains universal significance. Religion applies values to Truth, and we know this Truth as good through our own harmony with it.

EINSTEIN: Truth, then, or Beauty is not independent of Man?

TAGORE: No.

EINSTEIN: If there would be no human beings any more, the Apollo of Belvedere would no longer be beautiful.

TAGORE: No.

EINSTEIN: I agree with regard to this conception of Beauty, but not with regard to Truth.

TAGORE: Why not? Truth is realized through man.

EINSTEIN: I cannot prove that my conception is right, but that is my religion.

TAGORE: Beauty is in the ideal of perfect harmony which is in the Universal Being; Truth the perfect comprehension of the Universal Mind. We individuals approach it through our own mistakes and blunders, through our accumulated experiences, through our illumined consciousness — how, otherwise, can we know Truth?

EINSTEIN: I cannot prove scientifically that Truth must be conceived as a Truth that is valid independent of humanity; but I believe it firmly. I believe, for instance, that the Pythagorean theorem in geometry states something that is approximately true, independent of the existence of man. Anyway, if there is a reality independent of man, there is also a Truth relative to this reality; and in the same way the negation of the first engenders a negation of the existence of the latter.

TAGORE: Truth, which is one with the Universal Being, must essentially be human, otherwise whatever we individuals realize as true can never be called truth – at least the Truth which is described as scientific and which only can be reached through the process of logic, in other words, by an organ of thoughts which is human. According to Indian Philosophy there is Brahman, the absolute Truth, which cannot be conceived by the isolation of the individual mind or described by words but can only be realized by completely merging the individual in its infinity. But such a Truth cannot belong to Science. The nature of Truth which we are discussing is an appearance – that is to say, what appears to be true to the human mind and therefore is human, and may be called maya or illusion.

EINSTEIN: So according to your conception, which may be the Indian conception, it is not the illusion of the individual, but of humanity as a whole.

TAGORE: The species also belongs to a unity, to humanity. Therefore the entire human mind realizes Truth; the Indian or the European mind meet in a common realization.

EINSTEIN: The word species is used in German for all human beings, as a matter of fact, even the apes and the frogs would belong to it.

TAGORE: In science we go through the discipline of eliminating the personal limitations of our individual minds and thus reach that comprehension of Truth which is in the mind of the Universal Man.

EINSTEIN: The problem begins whether Truth is independent of our consciousness.

TAGORE: What we call truth lies in the rational harmony between the subjective and objective aspects of reality, both of which belong to the super-personal man.

EINSTEIN: Even in our everyday life we feel compelled to ascribe a reality independent of man to the objects we use. We do this to connect the experiences of our senses in a reasonable way. For instance, if nobody is in this house, yet that table remains where it is.

TAGORE: Yes, it remains outside the individual mind, but not the universal mind. The table which I perceive is perceptible by the same kind of consciousness which I possess.

EINSTEIN: If nobody would be in the house the table would exist all the same — but this is already illegitimate from your point of view — because we cannot explain what it means that the table is there, independently of us.

Our natural point of view in regard to the existence of truth apart from humanity cannot be explained or proved, but it is a belief which nobody can lack — no primitive beings even. We attribute to Truth a super-human objectivity; it is indispensable for us, this reality which is independent of our existence and our experience and our mind — though we cannot say what it means.

TAGORE: Science has proved that the table as a solid object is an appearance and therefore that which the human mind perceives as a table would not exist if that mind were naught. At the same time it must be admitted that the fact, that the ultimate physical reality is nothing but a multitude of separate revolving centres of electric force, also belongs to the human mind.
In the apprehension of Truth there is an eternal conflict between the universal human mind and the same mind confined in the individual. The perpetual process of reconciliation is being carried on in our science, philosophy, in our ethics. In any case, if there be any Truth absolutely unrelated to humanity then for us it is absolutely non-existing.

It is not difficult to imagine a mind to which the sequence of things happens not in space but only in time like the sequence of notes in music. For such a mind such conception of reality is akin to the musical reality in which Pythagorean geometry can have no meaning. There is the reality of paper, infinitely different from the reality of literature. For the kind of mind possessed by the moth which eats that paper literature is absolutely non-existent, yet for Man’s mind literature has a greater value of Truth than the paper itself. In a similar manner if there be some Truth which has no sensuous or rational relation to the human mind, it will ever remain as nothing so long as we remain human beings.

EINSTEIN: Then I am more religious than you are!

TAGORE: My religion is in the reconciliation of the Super-personal Man, the universal human spirit, in my own individual being.

Thanks, Natascha

శ్రీ కౌముది ఏప్రిల్ 2012

“No fear or shame in the dignity of yr experience, language & knowledge.”

 Jack Kerouac's List of 30 Beliefs and Techniques for Prose and Life 

1. Scribbled secret notebooks, and wild typewritten pages, for yr own joy
2. Submissive to everything, open, listening
3. Try never get drunk outside yr own house
4. Be in love with yr life
5. Something that you feel will find its own form
6. Be crazy dumbsaint of the mind
7. Blow as deep as you want to blow
8. Write what you want bottomless from bottom of the mind
9. The unspeakable visions of the individual
10. No time for poetry but exactly what is
11. Visionary tics shivering in the chest
12. In tranced fixation dreaming upon object before you
13. Remove literary, grammatical and syntactical inhibition
14. Like Proust be an old teahead of time
15. Telling the true story of the world in interior monolog
16. The jewel center of interest is the eye within the eye
17. Write in recollection and amazement for yourself
18. Work from pithy middle eye out, swimming in language sea
19. Accept loss forever
20. Believe in the holy contour of life
21. Struggle to sketch the flow that already exists intact in mind
22. Dont think of words when you stop but to see picture better
23. Keep track of every day the date emblazoned in yr morning
24. No fear or shame in the dignity of yr experience, language & knowledge
26. Write for the world to read and see yr exact pictures of it
27. Bookmovie is the movie in words, the visual American form
28. In praise of Character in the Bleak inhuman Loneliness
29. Composing wild, undisciplined, pure, coming in from under, crazier the better
30. You’re a Genius all the time
31. Writer-Director of Earthly movies Sponsored & Angeled in Heaven

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శ్రీ కౌముది మార్చ్ 2012

శ్రీ కౌముది ఫిబ్రవరి 2012

Merry Christmas and Happy New Year

 2011  క్రిస్మస్ శుభాకాంక్షలు

               &

2012  నూతన సంవత్సర శుభాకాంక్షలు

The Dark Side of Dickens

Why Charles Dickens was among the best of writers and the worst of men

But what is to excuse Dickens’s writing to Angela Burdett-Coutts, about the 1857 Indian rebellion, that if he had the power, he would use all “merciful swiftness of execution to exterminate [these people from] the face of the Earth”? Slater allows this an attenuated sentence, while Ackroyd quotes a fuller and even fouler version of the same letter, adding, “It is not often that a great novelist recommends genocide.” Nor will it do to say that such attitudes were common in that period: when Governor Eyre put down a revolt in Jamaica with appalling cruelty in 1865, it was Dickens and Carlyle who warmly applauded his sadism, while John Stuart Mill and Thomas Huxley demanded that Eyre be brought before Parliament. Once again, Ackroyd emphasizes this while Slater speeds rapidly past it.

Finally, is there not something a trifle sinister in Dickens’s letter to Lord Normanby (such a name of lofty entitlement, he himself would have been hard put to invent), written while he was struggling to finish The Old Curiosity Shop, offering to go to Australia on behalf of the British government and there to write a properly cautionary account of the hellish conditions in Her Majesty’s penal colonies? He had worried that the deterrent effect of this horrible system had been diluted, with too many stories in circulation of ex-convicts making fortunes. Old Magwitch, evidently, should not have been let off so easily … (One of Dickens’s ostensible purposes in visiting America was to study its prisons, yet Slater tells us there is no evidence that he ever troubled to read de Tocqueville, who had formed and carried out the same intention in rather superior form. But what we want to understand is whether Dickens engaged in any vicarious gloating, on this and other “attraction-repulsion” forays into the lower depths.)

What is necessary, therefore, is a portrait that supplies for us what Dickens so generously served up to his hungry readers: some real villainy and cruelty to set against the angelic and the innocent. Yet somehow the same tale continues to write itself. We “know” the bewitching figure so well that speculations are possible about his suffering from obsessive-compulsive disorder and versions of the bipolar. Claire Tomalin has etched in for us the long-absent figure in the frame, Ellen Ternan, who was plainly the consolation of Dickens’s distraught sexual life. We are aware that the great prose-poet of childhood was acutely conscious of having failed his own offspring. Yet we remain in much the same position as those naive Victorian readers who were so upset when John Forster told them that the respectable old entertainer was a man who had drawn his dramatis personae from wretched life itself. Always saying that he sought rest, and always exhausting himself, he may have been half in love with easeful death. The next biography should take this stark chiaroscuro as its starting point.

Read the full article.