Tuesday 18 December 2012

SELF-RELIANCE -- 4


SELF-RELIANCE -- 4


Thinker and Actor working wherever a man works; that a true man belongs to no other time or place, but is the center of things.
Where he is, there is nature. He measures you, and all men, and all events.
Character, reality, reminds you of nothing else; it takes place of the whole creation.
The man must be so much, that he must make all circumstances indifferent.
Every true man is a cause, a country, and an age;
requires infinite spaces and numbers and time fully to accomplish his design; and
posterity seem to follow his steps as a train of clients.
 A man Caesar is born, and for ages after we have a Roman Empire.
Christ is born, and millions of minds so grow and cleave to his genius, that he is confounded with virtue and the possible of man.
An institution is the lengthened shadow of one man;
as,
Monachism, of the Hermit Antony;
the Reformation, of Luther; Quakerism, of Fox;
Methodism, of Wesley;
Abolition, of Clarkson. Scipio, Milton called "the height of Rome";
and all history resolves itself very easily into
the biography of a few stout and earnest persons.

Let a man then know his worth, and keep things under his feet.
Let him not peep or steal, or skulk up and down with the air of a charity-boy, a bastard, or an interloper, in the world which exists for him.
But the man in the street, finding no worth in himself which corresponds to the force which built a tower or sculptured a marble god, feels poor when he looks on these.
To him a palace, a statue, or a costly book have an alien and forbidding air, much like a gay equipage, and seem to say like that, "Who are you, Sir?"
Yet they all are his, suitors for his notice, petitioners to his faculties that they will come out and take possession.
The picture waits for my verdict: it is not to command me, but I am to settle its claims to praise.
Our reading is mendicant and sycophantic.
In history, our imagination plays us false.
Kingdom and lordship,
power and estate,
are a gaudier vocabulary; but the things of life are the same to all;
the sum total of all is the same.
Why all this deference to?
Suppose they were virtuous; did they wear out virtue?
As great a stake depends on your private act to-day, as followed their public and renowned steps.


When private men shall act with original views,
the lustre will be transferred from the actions of kings to those of gentlemen.
The world has been instructed by its kings, who have so magnetized the eyes of nations.
It has been taught by this colossal symbol the mutual reverence that is due from man to man.
The joyful loyalty with which men have everywhere suffered the king, the noble, or the great proprietor to walk among them by a law of his own, make his own scale of men and things, and reverse theirs, pay for benefits not with money but with honor, and represent the law in his person, was the hieroglyphic by which they obscurely signified their consciousness of their own right and comeliness, the right of every man.
The magnetism which all original action exerts is explained when we inquire the reason of self-trust.
Who is the Trustee?
What is the aboriginal Self, on which a universal reliance may be grounded?
What is the nature and power of that science-baffling star,
without parallax,
without calculable elements,
which shoots a ray of beauty even into trivial and impure actions,
if the least mark of independence appear?


The inquiry leads us to that source, at once the essence of genius,
of virtue, and of life,
which we call Spontaneity or Instinct.
We denote this primary wisdom as Intuition,
whilst all later teachings are tuitions.
In that deep force, the last fact behind which analysis cannot go,
all things find their common origin.
For, the sense of being which in calm hours rises,
we know not how, in the soul, is not diverse from things,
from space, from light, from time, from man,
but one with them, and proceeds obviously from the same source
whence their life and being also proceed.
We first share the life by which things exist, and
afterwards see them as appearances in nature, and
forget that we have shared their cause.
Here is the fountain of action and of thought.


Here are the lungs of that inspiration which giveth man wisdom, and which cannot be denied without impiety and atheism.
We lie in the lap of immense intelligence, which makes us receivers of its truth and organs of its activity.
When we discern justice, when we discern truth, we do nothing of ourselves, but allow a passage to its beams.
If we ask whence this comes, if we seek to pry into the soul that causes, all philosophy is at fault.
Its presence or its absence is all we can affirm.
Every man discriminates between the voluntary acts of his mind, and his involuntary perceptions, and knows that to his involuntary perceptions a perfect faith is due.
He may err in the expression of them, but he knows that these things are so, like day and night, not to be disputed.
My willful actions and acquisitions are but roving;
the idlest reverie,
the faintest native emotion,
command my curiosity and respect.

Thoughtless people contradict as readily the statement of perceptions as of opinions, or rather much more readily; for, they do not distinguish between perception and notion.
They fancy that I choose to see this or that thing. But perception is not whimsical, but fatal.
If I see a trait, my children will see it after me, and in course of time, all mankind, — although it may chance that no one has seen it before me.
For my perception of it is as much a fact as the sun.
The relations of the soul to the divine spirit are so pure, that it is profane to seek to interpose helps.
It must be that when God speaketh he should communicate,
not one thing, but all things;
should fill the world with his voice;
should scatter forth light, nature, time, souls, from the center of the present thought;
and
new date and new create the whole.
Whenever a mind is simple, and receives a divine wisdom,
old things pass away,
means,
teachers,
texts,
temples fall;
it lives now, and absorbs past and future into the present hour.
All things are made sacred by relation to it, — one as much as another.
All things are dissolved to their center by their cause, and, in the universal miracle, petty and particular miracles disappear.
If, therefore, a man claims to know and speak of God, and carries you backward to the phraseology of some old mouldered nation in another country, in another world, believe him not.
Is the acorn better than the oak which is its fullness and completion?
Is the parent better than the child into whom he has cast his ripened being?
Whence, then, this worship of the past?
The centuries are conspirators against the sanity and authority of the soul.
Time and space are but physiological colors which the eye makes, but the soul is light;
where it is, is day;
where it was, is night; and
history is an impertinence and an injury,
if it be anything more than a cheerful apologue or parable of my being and becoming.
Man is timid and apologetic;
he is no longer upright;
he dares not say "I think," "I am,"
but quotes some saint or sage.

He is ashamed before the blade of grass or the blowing rose.
These roses under my window make no reference to former roses or to better ones;
they are for what they are;
they exist with God to-day.
There is no time to them.
There is simply the rose;
it is perfect in every moment of its existence.
Before a leaf-bud has burst, its whole life acts;
in the full-blown flower there is no more;
in the leafless root there is no less.
Its nature is satisfied, and it satisfies nature,
in all moments alike.
But man postpones
or
remembers;
he does not live in the present,
but with reverted eye laments the past,
or,
heedless of the riches that surround him,
stands on tiptoe to foresee the future.
He cannot be happy and strong until he too lives with nature in the present, above time.

So use all that is called Fortune.
Most men gamble with her, and gain all, and lose all, as her wheel rolls.
But do thou leave as unlawful these winnings, and deal with Cause and Effect,
the chancellors of God.

In the Will work and acquire, and thou hast chained the wheel of Chance, and shalt sit hereafter out of fear from her rotations.

A political victory,
a rise of rents,
the recovery of your sick,
or
the return of your absent friend,
or
some other favorable event,
raises your spirits,
and
you think
good days are preparing for you.


Do not believe it.
Nothing can bring you peace but yourself.
Nothing can bring you peace but the triumph of principles.

Tips to Get Rid of Body Heat Naturally


Tips to Get Rid of Body Heat Naturally
Developing a high temperature is a part of the body's natural way of supporting the immune system in fighting off illness and infection, however, it can become dangerous if the body's temperature becomes too high, especially in children.
Include more grains, beans and starchy foods in your diet.
These are effective things for reducing body heat. Musk melon juice with a spoon of sugar also can be had.
When children and infants develop a fever it is very important to monitor them closely and try and bring down their fevers to avoid complications such as dehydration and febrile seizures. In addition, it's not enough to reduce a fever without trying to discover the underlying cause.
Excessive intake of hot spices, salt, oil fried foods, cheese, sour cream, fermented foods, coffee etc. must be avoided. These products will increase body heat.
Home Remedies for Body Heat
1. To reduce body heat is to reduce the intake of salt, hot spices, oil, fried foods, cheese, sour cream, vinegar, fermented foods, coffee etc.
 
2. To reduce the heat of the body to consume more starchy foods, grains and beans. Salads, milk and ice cream can also help reduce body heat.

3. Two teaspoons of clarified butter in a glass of warm milk is a good remedy to treat aggravated body heat. But clarified butter should be avoided by people who have problems related to cholesterol.
Getting rid of heat from the body is as simple and easy just follow the below mentioned steps
1) Drink at least 3 to 4 liters of water per day so that the heat and other toxic materials in the body gets away in the form of urine and sweat which helps in preventing many diseases and reduces the body temperature(heat) to the required level of that person
2) Eat green leafy vegetables, fruits which controls the body temperature
3) Eat cucumber, water melon, karbooj fruits which has significant amount of water presence in it which in turn reduces the body heat
4) Drinking coconut water of more than 3 liters in a day in bring down the body heat easily and very much faster
5) Taking oil bath twice a week also brings down the body heat
6) Doing pranayama postures of sheetari, sheetkari, sadanta will bring down the heat

Natural Cure for Reduce Body Heat


 Natural Cure for Reduce Body Heat

1. Foods that are astringent are good for reducing body heat.
2. Vegetables are cooling and consuming of lots of vegetables and vegetable juices are very helpful in summer.
3. One should eat well during the day and less at night as the food is required in the stomach during the day time to prevent acid build up.
4. Drink plenty of liquids, coconut water, butter milk, fruit juices and at least 10 glasses of water daily.
5. Eat light food, avoid hot, spicy and oily foods and opt for foods high in water content including fruits, salads, soups and buttermilk.
6. Avoid alcoholic beverages and tea and coffee.
7. Smoking should be completely avoided.
8. Barley is very good for cooling the body and also good for kidneys.
9. Barley can be eaten as salad or barley flour can be mixed with wheat flour for making bread. Get to know about Malted Barley Allergy
10. Mix barley flour in butter milk and boil. Keep it aside overnight and drink the next morning.
11. Avoid sour and fried foods and also avoid vinegar.

INDIAN IMPERIALISM


INDIAN IMPERIALISM


Imperialism means, occupying others country in order to exploit the natives economically, politically, and socially.

The capitalists have given their own definition.
In order to express what the imperialism is,
it can be said that
imperialism is an ideology to make good society
by being rooted in a particular economic system, capitalism, and
benefits a particular class,
which Marxists call the bourgeoisie
or
ruling class.



How has imperialism affected India?


The effects of imperialism are both positive and negative.

POSITIVE EFFECTS
1.      The positive effects are banning inhumane traditional practices such as
2.      Sati
3.      The dowry system,
4.      Promoting widow remarriage 
5.      Prohibiting child marriage
6.      Women education
7.      Banning blind beliefs…. etc.

NEGATIVE EFFECTS
The negative effects are that Britain caused
1.      The traditional industries were made to crash. Also,
2.      Poverty increased.
3.      British officials were paid out of the India treasury
4.      Mass conversion to Christianity
5.      Exploiting Indian resources.

THE GREAT IMPACT OF IMPERIALISM
The industrial revolution caused Britain heap up heavy stocks. If the stocks continued the industries would be closed. If the industries had to be run means they should search for new markets. In the course of action the industrially developed countries started searching for new markets.     

Fundamentally, the imperialism idea comes from the early modernization concept that began with the 16th century.

Afterwards
renaissance,
catholic reformation
and
reconnaissance actions follow this concept in order.

Then geographical explorations take place in history and in this sense a lightening period exists by the help of these agendas.

This lightening period consists of many different ideologies.
We see these ideologies' changing and shaping time to time and one of these specific action-oriented ideas is seen as imperialism with its impact on some African and Asian part, in particular, the response of conquered areas to the "west" in late 19th century and early 20th century.


In this sense, we see the colonization action of the "west" under the name of imperialism against the African and Asian part of the world in late 19th and early 20th century.

In some countries we see the entire-colonization and in some of them there was semi-colonization according to some reasons that are related with their understanding of modernity and the way that they show their reactions.


To begin with the economic perspective of imperialism, imperialist countries' need of raw material and market and the change in the meaning of imperialism seem to be the crucial point.

Up to 17th century, imperialism was not related with capitalism because in these times land power was important.

However in later period of time, especially in the late19th century the spread of industrialization in the world had achieved the point where international competition for markets was becoming profoundly.

After the third threshold of industrial revolution, the new imperialist political ideologies became the state politics of European countries.

In this sense colonization action of "west" powers takes place.
As a provision, we see the strict; but at the same time invalid reaction of Africans.
In Asian side, we don't see such kind of strict reaction as it is seen in Africa.
This is because of their preparations against the probable imperialistic action of "west", that can be regarded as the extension of rapid modernization of "west".


For example England could not fight with India; because India was not so weak in terms of economy and because of its economical interdependence, India's military modernization had been taken place in order to fight with any power.

However the situation in Sub-Saharan Africa was not so pleasing.

They were still living as tribal societies and they were ready to be treated as slave.

First of all, by the investigations of the European missionaries, "west" were aware of the raw material sources that were not used, such as coal and diamond.

By the power in their hand, "west" took the region under control and made the people work for their benefit.

They also made African pay taxes.

Actually that led revolt against foreign occupation.

Africans tried to kill the tax collectors as time goes by.

For example in 1902 a tax collection exercise in Bailundo, in the center of what is now Angola, went badly wrong when local people rebelled violently, attacking tax collectors and traders (both European and African).

This was the first time that Africans had rebelled against the Portuguese in Angola.

That shows how deeply they were affected from the power of "west".

Also we understand that the gloom of Africans did not result from leaving their sources to "west" power.
The main point that made them revolt was being made pay taxes.

Secondly in terms of nationalism, liberation struggles of colonized countries come next.

Fundamentally, the idea of these struggles relies on the French Revolution and the nationalism idea that comes next. In this sense there are structured similarities between Asian and African independence struggles. However the only point that they differ from each other is the process of their struggles. It is because the Asian nations were more ready in terms of military concept by the qualified commanders that came from "west" in the colonization process. Thus their armies were trained professionally by the Europeans and they were ready to fight with the "west" by the technology that came from "west". Actually, it can be regarded as a contradiction in terms of training the nation and then loss of the colonized land because of the liberation action of that nation. In African side the situation was same; but their liberation process was too long. At that point the lack of modernization agendas can be shown as a reason.

One other point about liberation is the modern education concept in Africa and Asia that was supplied by Europeans. Thus we are faced with the same contradiction again. "West" was supplying the modern education as one of the prerequisite of imperialism and many scientists and thinkers were brought up. As time goes by these thinkers were affected by the ideologies such as nationalism.

For example Indian national leader
Gandhi was one of them and
played a big role on gaining the independence of India
after the 2nd World War.  
(Cody, 1990)

In this example we see the specific show of the contradiction that is mentioned above.

Lastly to mention about the perspective of religion, the eurocenteric aim of spreading the Christianity all over the world under the idea of imperialism should be discussed.
Muslim and this was a big obstacle for the "west" to achieve their aim. "West" tried to assimilate the Asia and Africa; but they both showed their reaction similarly against the "west". (Pappas, no date)

If it is needed to combine religion with nationalism there is something to think about.

If the African and Asian nations had been Christian;

may be the nationalism idea would loose its validity and its impact on gaining the independence.

Moreover, may be the colonized countries would be still colonized under the power of "west".
So it is obvious that the religious diversity made colonized nations fight for their independent conceit.

In the above examples we see that the impact of "west" and the probable reaction of South Central Asia and Sub-Saharan Africa are based on some economical, ideological concepts and religion in the light of many specific processes.

Also it was obvious that there were both similarities and diversities between Africa and Asia in the period of "west" imperialism and economical perspective was the most distinct one in terms of diversities.

On the other hand in nationalism, liberation struggle, the hope of independence and independent conceit were the common points; although there was a little bit diversity in the sense of the process of these concepts.

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