Interpretations differ not only amongst eras and times in history but also at each moment at the same place and situation. This is a certain profession suitable for you, that is not. This is the code of conduct at a gathering, not that one. These are the preferable clothes to that. This religious path is better than that. There is a huge propaganda going on. Even artistic representations of the world are historical phenomena responding and changing in complex relationship with the wider human world.

The big question is how are you or me going to interpret it all? What am I going to do with my life? Am I going to be swayed by what he said, or she or some celebrity? Most of us do that. Whether we intend or mean to do it that way or not. Most of us have a role model, an icon whom we not only imitate unconsciously but religiously live our life along the same pattern even sometimes wishfully expecting the circumstances to turn out along the icon’s lines. Or else there is a conditioning from parents and peer group who expect you to be a certain person. And all our life we chase that person that others expect us to be. The way they interpret us. And that is where we make a huge gaffe.

What we have to look for, is not the other’s interpretation of us but our own interpretation of ourselves. To take the path that might have your prints for the first time, but the one which your ‘heart wanted to take’. To listen to your own voice and shut all the others outside, which is mere noise. To conquer the fear of defeat which would have come in the other path likewise. So what are you waiting for? Follow that voice, that calling that beckons you and make every moment worthy of your breath. So finally you know why exactly you are living.

Be an icon in your own eyes!

With Love,
Manjit

⁽⁰⁾

What Gibran was speaking of, is not only about physical slavery but also about the slavery of mind and soul, the one we submit so gleefully to the banner of progress, institutions and societies. This lament is also shared by great thinkers such as Ralph Waldo Emerson and Henry David Thoreau.

They emphasized cultivation of the true self, living by ethics and not simply by rule. They are the ones who blazed the trails through personal hardships and unflinching belief in the greater goodness of humankind.

Frequently, we settle for false freedom, the freedom that lies at the external material level. At the root level, you may assert this illusory freedom in the form of moving out of your parental home to your ‘own’ place, having your own vehicle, secure job, financial independence, business or even having your ‘own’ mind. On the contrary, however, that is a sham freedom. You are not, in any way, free in the true sense. You just become an unthinking commodity in the larger scheme of utilitarianism.

How free can you be while you are so dearly ‘dependent’ on numerous things? You might have self-delusory rationalization that by moving out of parental home, buying your own car or being independent in numerous seen or unseen ways, you are on the way to an unfettered freedom. But before you really succumb to that line of reasoning, you should analyze the reality of your perceived freedom. Are you really free, as you like to believe? Do not you think that these are bondages too? Subtle, insidious, more powerful, though socially approved.

Most of our social and personal woes are rooted in this erroneous line of reasoning. Our idea of ‘being or having independence’ is perilously flawed and is socially programmed in our mind to make us part of the crowd. It is besides the point that some of you are leaders of that large crowd, what we call society, and others are simple, unresisting followers. But you still are a crowd with no individuality.

The bantering line, ‘even if you win a rat race, you still are a rat’, points toward the erosion of the sense of individuality under the pompous banner of progress and social conformity. As Emerson poignantly noted, “I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions”. It is pertinent to note here that this proponent of true individuality was dismissed from Harvard University because of his uncompromising adherence to non-conformity.

The common definition of individuality in our culture is utilitarian. That is why we accord higher respect to the ones who are part of the herd, earn more money or have higher status than to the person who follows personal or professional calling from the heart. Society always tries to breed mediocrity, for it perpetuates the semblance of social order in the form of collective hypocrisy.

Henry David Thoreau was held in contempt by his contemporaries for speaking against legalized slavery in America, however, now his books are a mandatory reading in American schools. William Blake died unsung on the edge of poverty and now his original scribbles bring millions of dollars. History is replete with these sorts of examples.

Nevertheless, that is the price you pay for being a true individual. As Albert Einstein noted, “Great spirits have always encountered violent opposition from mediocre minds”. Established social structure encourages and rewards mediocrity while penalizing those who have the courage to stand above the pack.

You, too, are infused with the same spirit, which permeated the lives of Gibran, whose books were burnt in Lebanon; Emerson, who spoke for self-reliance and Thoreau who crusaded against slavery when it was legal. It just needs a courageous act of unfettering.

Of course, it is different if you are interested only in becoming part of the crowd rather than seeking your own true personal greatness.

The choice is always yours!

This article was originally published in The Hamilton Spectator as part of the Community Editorial Board assignments.

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A writer, especially a writer never fails to detain its nadir to the paramount detail. How deeply, how intensely can someone love somebody? The German writer answers this question through the love of Friedrich for Sibylle, a seductress who is first a girlfriend of Beck, then Walter, the drama critic, then Bosporus, the Army soldier with a limp and then Fedor who according to her is a "naïve and simple man". And Friedrich, always her lover and a spectator to the string of her lovers. Not only is Friedrich cognizant of these men, hilariously he joins them all until they form a threesome and he burns and consumes in his own inferno of jealousy, yet always convincing himself, "She is destined for me". If Antony was all blinded by Cleopatra and said, "Let Rome in Tiber melt", then for Friedrich, "the Mediterranean proved . . . no more than just another of world's seas. . . [i]t grew to be a matter of indifference to him compared with his love for Sibylle". He is repeatedly swayed by the false truth that, "I will one day prevail". That day never comes.

Borders, boundaries and territories become one of the major themes in the book. The protagonist might have crossed the boundaries of countries chasing his love but can never cross that wall that persistently comes in-between. And he cries out: "If only. . . [I] could manage to penetrate the windings of her brain, even once!" In the beginning it is "a fortress, a bulwark, a concrete wall" and by the end it has attenuated to "the wall of glass", nevertheless it is still there, only now it is endurable for Friedrich, the one that "they now respected".

An artist, having lost his parents at an early age, Friedrich has been in odd jobs like bulb testing (he even names the bulbs, Friedrich, Sibylle and Beck???), but he has pulled it through and could have easily gotten over Sibylle and settled down with someone else. But then he would not be the hero. He is the modern protagonist with the hubris and tragic flaw of his obsessiveness with his object and subject of love-Sibylle. That is exactly and ironically what scares her. As Koeppen articulates Friedrich's feelings:
". . . he was only thinking, as she always said, of himself and his own happiness, Maybe this thinking, this demented desire to possess that went far beyond the merely physical, was the reason why she refused to surrender her life to his claims, because his demands were too steep and too strange and caused a shudder to pass across her back."

Sibylle on the other hand, an actress, is beautiful, well read (her erudition spreads from Schopenhauer, Nietzsche and George Stendhal to Baudelaire), easy with communicating, spontaneous, "liberated", very "modern" and "free". The alluring femme fatale, like Salomé. Needless to say, Friedrich's wanting to "keep" her is irrational. The inevitability of this love's doom makes the story a perfect package for its immortality.

Love is also examined from an Oriental point of view when the Japanese traveler tells Friedrich that "he is already dead", only a "shadow" of himself but for the Occident Friedrich it is enough that Sibylle "is in the world", "breathing the same air".

Autobiographical elements have been tracked in the character of Sibylle that render the book an even more interesting tale. She is said to be based on Sibylle Schloss, a young half-Jewish actress, heart-stoppingly beautiful and unconventional in her morality. Even Bosporus, Walter and Fedor are drawn from real life as Michael Hoffman states in the introduction. More material for psychological criticism!

It is a decadent cabaret world of Pre- World War II with much of perfumes, greasepaint and alcohol. Written in 1934, the book does not contain any traces of Fascism but a couple of social issues are raised. For one the dissection of the plight of refugees converges on the theme of boundaries and borders. What do people like Magnus owning buildings like 'Home for the Refugees', "care about someone from another nation, so long as they themselves are free from persecution, not forced to stand at others' doors and beg in others' languages? They turn away and ignore the needs of others". The Home is only lugging on with the legacy and inheritance of that 'unusual man' called his father who might have been a philanthropist, but not Magnus. He is forced to cling to this show of kindness almost like a punishment. How pathetic! Then he is also a pimp. Exploitation has reached its epitome in Magnus. Friedrich loathes him and muses, "How we all torment one another".

Structurally we travel from Zurich to farther South of Europe i.e. Venice and disembark on the Mediterranean shores. There are flashback snapshots that connect the present of the protagonist to the past but the book comes to an end with the questionable and dubious future of his love. An open ending left to the imagination of the complex modern reader? How easily it all ended in the olden days? Existentialism was remote then!

But we give it to the writer. After so many years of its first publication in German (1934), the translated version (by Michael Hoffman) does not leave the reader one bit dissatisfied. Such stuff are classics made of! As if it was written yesterday. Surely a treat to read one of Germany's greatest award winning twentieth-century writers with the translation by an equally prolific Michel Hoffman!

A one sitting book!

A Sad Affair
By Wolfgang Koeppen
Translated with an Introduction by Michael Hofman
W.W. Norton & Company, New York
English Translation 2003, CAN. $36.00, Pages 176
ISBN 0-393-05718-6

⁽⁰⁾

2. Apostate
a) Faithful
b) Related to the nation/state
c) A person who forsake his/her religion
d) Rebel

3. Chimera
a) A mythical creature
b) Ancients Egyptian secrets
c) Unreliable person
d) Unreal phantom

4. Cotton on to
a) Deceptive maneuver
b) Begin to like or understand
c) To cover with
d) To run with

5. Hermeneutics
a) Science of deep sea exploration
b) Systematic analysis
c) Science of interpretation
d) A collection of symbols used for deciphering hieroglyphics

6. Reek
a) A strip of clothing
b) A strong unpleasant smell
c) A fruit flavor
d) Tree bark

7. Reticulum
a) A network
b) A body part
c) Neural collection
d) A communication pathway

8. Sans
a) With
b) Without
c) In addition to
d) In exception of

9. Subliminal
a) Below the surface of consciousness
b) Subtle
c) Very powerful
d) Relating to a psychiatric disorder

10. Zither
a) Null
b) A symbol of measurement
c) Time
d) A musical instrument

Answers:
1. (b) 2. (c) 3. (a) 4. (b) 5 (c) 6 (b) 7 (a) 8 (b) 9. (a) 10 (d)

Your Score:
8-10 Excellent
5-7 Good
1-4 Need improvement

⁽⁰⁾

The winter crop, mainly consisting of wheat is ripe for harvest and gazing at the gold spread across the fields, that a farmer’s hard work has bequeathed, his heart swells with pride. With the first cut, families burst with jubilation dancing Bhangra (a folk dance) to folksy tunes.

But Baisakhi has more to it. It is especially significant to the Sikhs of Punjab and in a way to the Hindus of Kashmir. History has it that the Mughal Muslim Emperor Aurangzeb who came to reign in India in the year 1657, was forcing all the non-Muslims to follow Islam. For the purpose he was mainly attacking Brahmins (the highest in the hierarchy of the castes of the Hindus) incurring religious taxes on them. Even their places of worship and learning were shut. Brahmins, especially the Kashmiri were dejected and looking for some leader who could help them counter his atrocities and exploitation.

Anointing his son Gobind Rai, who was only nine at that time, the Ninth Sikh Guru Tegh Bahadur offered his life in exchange for the religious freedom for Hindu community. Mughal Emperor had him beheaded in public and his body was left in open unclaimed. Nobody dared to claim his body fearing the wrath of the Mogul Emperor. However, as per history, around the same time a storm swept the execution ground and capitalizing on the natural cover, two of Sikh Guru’s disciples whisked away his body for dignified cremation. This lack of courage and grand expression of diffidence shown by the population because of the Emperor’s tyrannical rule, sowed the seed of the future formalization of ‘Khalsa Panth’—a religio-spiritual tradition called Sikhism which was based on courage, righteousness and warrior-spirit.

Not only did the birth of Sikhism typify a break from fear and cowardice, but also a mutiny against the discriminatory nature of erstwhile caste system peddled by Hindus and Mughals wherein people were slotted into categories of variable power and dignity. It is the legacy of a Hindu saint Manu that India and Indians have witnessed a deplorable caste system. Though this caste categorization was originally designed as a convenient method to know people by their trade yet as time flew this formulation took a monstrous proportion. Sikhism was formed in a bid to break this institutional structure of bigotry and racism.

The formal birth of Sikhism is traced back to a congregation in 1699 wherein Guru Gobind Rai tried to instill the qualities of courage, sacrifice and righteousness through the enactment of a ceremony. After giving a stirring speech about the value of courage and sacrifice in maintenance of religious values and doctrines, Guru Gobind Rai, unsheathed his sword and asked for a volunteer who would willingly pay with his life for the greater purpose of courage and sacrifice. As the congregation (so the story goes) fell into an uncomfortable hush, a man stood up and offered himself. The Guru took him into a tent and after a while came back to the stage with his sword covered with blood. Now he asked for another volunteer…and repeated the act five times. Each time, as the crowd sat in horror, the new volunteer was taken in the tent and the Guru came back with a fresh blood on his sword, symbolizing the execution of the new volunteer.

But it was not be a real execution, only symbolic—some historical accounts decree that the Guru executed one lamb symbolizing each new volunteer. Nevertheless, it should be understood that the execution was just symbolic, a metaphor for the new life for the devotees. It was a new beginning, a break from the old way of living, a willful embrace of death, symbolizing courage and a way of the warrior.

As the ceremony came to a close, all the five volunteers appeared from the tent, dressed in white robes, an emblem of purity and courage. Courage comes from the purity of purpose without which it degenerates into arrogance and cockiness.

That was the beginning of Sikhism—five rechristened people were called Panj Pyare (the five beloved ones), all dressed in white, humble and courageous. These two concepts might sound contradictory to an ordinary mortal for how could courage and humility go together? One notable similarity can be seen in the life of a Samurai. He is a warrior too but not an ordinary one—he fights for a larger purpose, without a vested interest and only when it is absolutely necessary.

These five rechristened volunteers were baptized in a unique ceremony called Pahul; it came to be called as Amrit (elixir) later. They were decreed not to cut their hair and observe five ‘Ks’—Kesh (unshorn hair), Kangha (wooden comb), Karra (iron bracelet), Kirpan (the sword) and Kachera (a special underwear).

Apart from inculcating a sense of courage and purity, this ceremonial inception of Sikhism was also meant to install a distinct personality on the future genre of Sikhism. It was meant to stand Sikhs apart from the motley crowd to represent that they can die when necessary, in a just cause.

Rightly so, Baisakhi is a symbol of a birth, martyrdom and celebration. Guru Nanak, the first Sikh Guru had sown the seed of Sikhism by departing from ritual-ridden Hinduism in order to practice spiritual freedom. What he sowed came to its flowering on the day of Baisakhi in 1699.

What can be more profound occasion for celebration? Each season when farmers harvest their wheat crops, it is a reminder from their first Guru about the seed he sowed and from their tenth Guru about the value of courage and willingness to die (may be not in a physical sense only, but in a spiritual sense when you surrender yourself to the care of universe).

Happy Baisakhi Folks!

⁽²⁾

Education: BA with English and Political Science

Work Experience: Worked with CH TV and CBC as a producer

Family background: Grew up in Toronto with a sister, Mum and Dad, got
married to a wonderful husband Craig Downie and moved to Hamilton, a place she finds “affordable” and “not a bad place to live”.

On first Diagnosis: Was shocked

First Symptoms: Had cough. Her breathing was getting tough. It was also the time of SARS. Either it was that or it might be an attack of asthma because it ran in the family, her father had it.

Doctor’s response: First went to a walk-in-clinic because the family doctor was in Toronto where she lived all her life.

What after the initial shock? She knew she had to “fix it”. Now started the whole process of scans, biopsy and chemotherapy.

Support from family and friends: Immense. They all stood by her like a rock. Remembers one of her mum’s friends (a doctor) from Toronto who explained to her in a matter of fact way: “Our body is like a bunch of streets. There are stop signs and there are some terrorists. . .” And sure this was a big one! It has been eight months of radiation but she has done well during the treatments because she thinks she has taken support of alternative measures like acupuncture and Chinese naturopathy.

Her introduction to Alternative Medicine: By her sister who believes in all things “organic” and the “holistic” approach to life. Thus she has used the regular system of medicine in conjunction with the alternative that has worked out well long time.

Financing the treatment: When she was diagnosed, it was only three months
she had worked for CBC. So her family helped with fundraisers by selling Teddy Bears (see the picture, click to enlarge). Later even her Insurance Company decided to cover her costs.

Downside of the treatment: Although some doctors encourage her to have a child, she does not want to risk having one. Feels depressed about it, especially her husband who feels that “all walls are shut”. She might change her mind later but at the moment she feels too tired for that responsibility. Also at workplace where she ought to be back now, she is not allowed to take a part time job “with all the benefits”. Full-time she cannot shoulder which is physically exhausting. Feels the “control” she had, of her life has been taken away.

Strongly feels, that working in the nights is not a good idea which could have possibly triggered the disease.

Catching up on all the pending things: A close friend Martin, only 31and a proficient bagpipe player died recently that changed her outlook on life. The Tsunami tragedy and now Pope’s passing away has enhanced her grief. With a close understanding of “how precious life is”, she has made up her mind to do things she has been wanting to do all along, like going to New Foundland, Vietnam and New York City.

Her preoccupation now: Gardening, Music, spending quality time with friends, inspired by Art and colors, walking down the street enjoying new things and not just being “sociable” but “participating” in relationships.
Major drive: Quest for happiness not only for herself but also for others around her. Believes health and happiness is dependant on each other. She went to an Anglican School but does not go to Church for prayers. On the contrary she feels more guided “from within”.

Her Message to the Readers: “Don’t be miserable ever and keep the curiosity going, to give it a try so that you enjoy small things like seeing flowers in bloom your dog and so on…”

How would she relive her life given a chance? Cash upon all the opportunities that she stupidly did not, as a kid, like pottery, sculpting and tile making and would never get wrapped in work so much as to ignoring health because “50,000 dollars is not worth your life”.

Well said Sara. Kudos to the valor with which you have fought the mean Mutineer! Keep up the good work. Never let it return.

⁽¹⁾

My song is about loyalty and
Justice,
And I sing it to you, O Lord.
My conduct will be faultless.
When will you come to me. . .
—Psalm 101

Work done in the true spirit is meditation.
—The Mother (of Sri Aurobindo)

As a piece of rope when burnt retains its form but is no good for binding, so is the ego which is burnt by the fire of Supreme Knowledge.
—Sri Ramakrishna

⁽⁰⁾

But despite these many faculties
I can not restore that leaf
green and whole
to that height
in the spring

A Small Room
A small room
with bare mundane walls
and a door with a lock
and windows opened wide to the world
with curtains undulating and billowing
into an unencompassing shell of a space
so soft and vacant
that it readily adapts to your presence
like the lacklustre grey carpet beneath your feet
or your hair roused by a breeze.

A small room without
you
no longer graced and invigorated
by the world
you choose to take down off the walls
and carry with you.

Anthony Kupferschmidt is a student in the Department of Gerontology, McMaster University, Hamilton, Canada.

⁽⁰⁾