May you succeedw

Dołączył: 29 Sie 2009 Posty: 5

My wife called, 'How long will you be with that newspaper? Will you come here and make your darling daughter eat her food?

I tossed the paper away and rushed to the scene. My only daughter, Sindu, looked frightened; tears were welling up in her eyes. In front of her was a bowl filled to its brim with curd rice. Sindu is a nice child, quite intelligent for her age.
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I cleared my throat and picked up the bowl. 'Sindu, darling, why don't you take a few mouthful of this curd rice? Just for Dad's sake, dear'.

Sindu softened a bit and wiped her tears with the back of her hands. 'Ok, Dad. I will eat - not just a few mouthfuls, but the whole lot of this. But, you should...' Sindu hesitated. 'Dad, if I eat this entire curd Rice, will you give me whatever I ask for?'

'Promise'. I covered the pink soft hand extended by my daughter with mine, and clinched the deal. Now I became a bit anxious. 'Sindu, dear, you shouldn't insist on getting a computer or any such expensive items. Dad does not have that kind of money right now. Ok?'
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'No, Dad. I do not want anything expensive'. Slowly and painfully, she finished eating the whole quantity. I was silently angry with my wife and my mother for forcing my child to eat something that she detested. After the ordeal was through, Sindu came to me with her eyes wide with expectation. All our attention was on her. 'Dad, I want to have my head shaved off, this Sunday!' was her demand.

'Atrocious!' shouted my wife, 'A girl child having her head shaved off? Impossible!'

'Never in our family!' My mother rasped. 'She has been watching too much of television. Our culture is getting totally spoiled with these TV programs!'

'Sindu, darling, why don't you ask for something else? We will be sad seeing you with a clean-shaven head.'

'Please, Sindu, why don't you try to understand our feelings?' I tried to plead with her.
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'Dad, you saw how difficult it was for me to eat that Curd Rice'. Sindu was in tears. 'And you promised to grant me whatever I ask for. Now, you are going back on your words. Was it not you who told me the story of King Harishchandra, and its moral that we should honor our promises no matter what?'

It was time for me to call the shots. 'Our promise must be kept.'

'Are you out of your mind?' chorused my mother and wife.

'No. If we go back on our promises, she will never learn to honour her own. Sindu, your wish will be fulfilled.'

With her head clean-shaven, Sindu had a round-face, and her eyes looked big and beautiful.
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On Monday morning, I dropped her at her school. It was a sight to watch my hairless Sindu walking towards her classroom. She turned around and waved. I waved back with a smile. Just then, a boy alighted from a car, and shouted, 'Sinduja, please wait for me!' What struck me was the hairless head of that boy. 'May be, that is the in-stuff', I thought.

'Sir, your daughter Sinduja is great indeed!' Without introducing herself, a lady got out of the car, and continued, 'that boy who is walking along with your daughter is my son Harish. He is suffering from... leukemia'. She paused to muffle her sobs. 'Harish could not attend the school for the whole of the last month. He lost all his hair due to the side effects of the chemotherapy. He refused to come back to school fearing the unintentional but cruel teasing of the schoolmates. Sinduja visited him last week, and promised him that she will take care of the teasing issue. But, I never imagined she would sacrifice her lovely hair for the sake of my son!
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Sir, you and your wife are blessed to have such a noble soul as your daughter.'

I stood transfixed and then, I wept. 'My little Angel, you are teaching me how selfless real love is!'

The happiest people on this planet are not those who live on their own terms but are those who change their terms for the ones whom they love !!

Dołączył: 26 Lis 2009 Posty: 5

　　 From the time the law of Copernicus was discovered and proved, the mere recognition of the fact that it was not the sun but the earth that moves sufficed to destroy the whole cosmography of the ancients. By disproving that law it might have been possible to retain the old conception of the movements of the bodies, but without disproving it, it would seem impossible to continue studying the Ptolemaic worlds. But even after the discovery of the law of Copernicus the Ptolemaic worlds were still studied for a long time.
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　　From the time the first person said and proved that the number of births or of crimes is subject to mathematical laws, and that this or that mode of government is determined by certain geographical and economic conditions, and that certain relations of population to soil produce migrations of peoples, the foundations on which history had been built were destroyed in their essence.
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　　By refuting these new laws the former view of history might have been retained; but without refuting them it would seem impossible to continue studying historic events as the results of man's free will. For if a certain mode of government was established or certain migrations of peoples took place in consequence of such and such geographic,
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ethnographic, or economic conditions, then the free will of those individuals who appear to us to have established that mode of government or occasioned the migrations can no longer be regarded as the cause.
　　And yet the former history continues to be studied side by side with the laws of statistics, geography, political economy, comparative philology, and geology, which directly contradict its assumptions.
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　　The struggle between the old views and the new was long and stubbornly fought out in physical philosophy. Theology stood on guard for the old views and accused the new of violating revelation. But when truth conquered, theology established itself just as firmly on the new foundation.
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　　Just as prolonged and stubborn is the struggle now proceeding between the old and the new conception of history, and theology in the same way stands on guard for the old view, and accuses the new view of subverting revelation.
　　In the one case as in the other, on both sides the struggle provokes passion and stifles truth. On the one hand there is fear and regret for the loss of the whole edifice constructed through the ages, on the other is the passion for destruction.
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　　To the men who fought against the rising truths of physical philosophy, it seemed that if they admitted that truth it would destroy faith in God, in the creation of the firmament, and in the miracle of Joshua the son of Nun. To the defenders of the laws of Copernicus and Newton, to Voltaire for example, it seemed that the laws of astronomy destroyed religion, and he utilized the law of gravitation as a weapon against religion.
　　Just so it now seems as if we have only to admit the law of inevitability, to destroy the conception of the soul, of good and evil, and all the institutions of state and church that have been built up on those conceptions.
　　So too, like Voltaire in his time, uninvited defenders of the law of inevitability today use that law as a weapon against religion, though the law of inevitability in history, like the law of Copernicus in astronomy, far from destroying, even strengthens the foundation on which the institutions of state and church are erected.
　　As in the question of astronomy then, so in the question of history now, the whole difference of opinion is based on the recognition or nonrecognition of something absolute, serving as the measure of visible phenomena. In astronomy it was the immovability of the earth, in history it is the independence of personality- free will.
　　As with astronomy the difficulty of recognizing the motion of the earth lay in abandoning the immediate sensation of the earth's fixity and of the motion of the planets, so in history the difficulty of recognizing the subjection of personality to the laws of space, time, and cause lies in renouncing the direct feeling of the independence of one's own personality. But as in astronomy the new view said: "It is true that we do not feel the movement of the earth, but by admitting its immobility we arrive at absurdity, while by admitting its motion (which we do not feel) we arrive at laws," so also in history the new view says: "It is true that we are not conscious of our dependence, but by admitting our free will we arrive at absurdity, while by admitting our dependence on the external world, on time, and on cause, we arrive at laws."