When you laugh in your face
You seem like a twin queen of the sky
Dreaming silently at your solitude
You flutter in silence of breezy eternity.

Long lost hope and despair you carry
With your beautiful face in a frenzied colloquy
I stand by you humming my lost tunes of love.

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That man walks with his eyes upon the stars
Then a chaos comes and his eyes get blurred
There is no breezy light to hold him aloft
All the darkness that is coming close to him.

He stares at the darkness to see the light
All on a sudden the stars see his delight
And he weeps like a lotus-eater.

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Look before you leap. But the problem is that what we think we do not do and what we do we do not think. This is the age-old dichotomy of theory and praxis. The basic issue is that why do think at all? If we do not do or cannot do, then what is the use of thinking unnecessarily? There is no use of thinking unnecessarily. If we do not do, we should not think. And it is also that what we do must be substantiated by our thinking, otherwise we cannot do our things properly.

To properly do a thing we first must think properly. If we think wrongly, we cannot do properly. So, we have to think properly to do properly. So is that. And that is the idea of 'Look before you leap.' That is understandable. What is not understandable is why we do not think that what we think should be done as we think just to do, nothing more or less. So, We have to think that we will think and we will do for which we actually think. Otherwise, the act of thinking will be tantamount to the act of day-dreaming and that is going to be nightmarish in long run.

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From the lotus land we fall into the pathways
Our spirit fails within us for no reason to spare
We have a long way to ride on a rough tide
The ignoble creature shouts at distant horizon.

Perilous odyssey into the world of nothingness
Our existence creeps into our soul
We will revolve round the universe with eyes upon the stars.

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Bertrand Russel has provided a remarkable perception of power in his book 'Power : A New Social Analysis'. He said, "Power may be defined as the production of intended effects. The fundamental concept of social science is power, in the same sense in which energy is the fundamental concept in physics. Like energy, power has many forms."

When we say power, we genearlly mean political power. And, yes, political power grows out of the barrel of a gun. No, it is not just a catchword of Mao's politics. Nobody can deny that those who weild the gun, weild the power and vice versa. Power is a manifestation of violence authored and perpetrated perpetually by the authority or that the power-that-be consisting of a handful.

Power is power over the people to dominate over them and to enjoy unbridled authority authority over them. And ordinary people have got no power to weild the gun, so they have no power of authority and no power over the authority or the power-that-be to dominate over them. Those who do not weild power to dominate are destined to be dominated and be ruled. So, people are ruled, the ruled and people are destined to be the ruled as having no power of weilding gun and weilding power.

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They say, the world is our idea. That is to say that it is a construct of our sensations and perceptions, and memory as well. This is the subjective view of the objective world. The world exists objectively on its own, nothing comes into fray. But in absence of our perceptions and sensations, does it manifest simply because of its presence and existence? Its being to bbecoming is rather conditional, conditional in the sense that certain happenings and events in its very existence happen to be the the brainwork of our perceptions and sensations. Otherwise, it remains dead as dodo in its very existence.

Our mind, on the other hand, remains as usual with or without the pre-existence of the world, remains active and sensitive as ever in our spatio-temporal world, 'more ghostly than a ghost'. This material or the physical world has just been constructed and construed in the mind's world view, as it were at the cost of taking the self. That is, mind is out of it, never a part of it. It neither acts on it nor be acted on by any of the constituents.

Let us take a quick look at what Erwin Schrodinger has to say regarding mind and matter duality : "Mind has erected the objective outside world of the natural philosopher out of its own stuff. Mind could not cope with its gigantic task otherwise than by the simplifying device of excluding itself - withdrawing from its conceptual creation. Hence the latter does not contain its creator." He also said that the localization of the personality, of the conscious mind, inside the body is only symbolic and just for an aid and extension of practical use.

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