Andre Malraux (1901-1976)

"The problem of this century is the religious problem, and the discovery of Hindu thought will have a great deal to do with solving that particular problem". 

“Europe is destructive, suicidal,” said André Malraux to Nehru in 1936, whom he would meet several times until the 1960s, trying in vain to persuade him of the relevance of India’s spirituality in today’s world.

Malraux also reflected :

"...The West regards as truth what the Hindu regards as appearance (for if human life, in the age of Christendom, was doubtless an ordeal, it was certainly truth and not illusion). The Westerner can regard knowledge of the universe as the supreme value, while for the Hindu the supreme value is accession to the divine Absolute.

But the most profound difference is based on the fact that the fundamental reality for the West, Christian or athiest, is death, in whatever sense it may be interpreted --- while the fundamental reality for India is the endlessness of life in the endlessness of time: Who can kill immortality? - Andre Malraux (1901-1976)

1963. A close confidant of André Malraux (1901 – 1976. French novelist and astonishing politician), then Minister of Cultural Affairs, would have requested information concerning certain historical documents and files on the sector of Rouen and neighbouring areas. Known under the reference of “Lazare” (Lazarus), this file seemed to enthrall Mr Malraux, who apparently wanted to use the greatest discretion in this affair. Thus significant document on certain aspects of the past of Rouen would have gathered information from its remote origins to the 17th century.

The enigma of the Lazare file

The file “Lazare” would apparently have relied partially on files and private collections (Maurin, Bautre, Perchaud-Vattoux, Joceran Urachet and Cobourg) – an innovation for such enquiries. On March 24, 1965, the documentary study was declared closed and the file “Lazare”' classified “without further action”… a brutal decision made without any explanation. The only thing that would have happened would be to report the document to the archivist. But no… The file would never be officially indexed. Furthermore, the identity of the requestor, this “close confidant” of Mr. Malraux would never be released. But there is even more weirdness when it is learned that the people in charge of collecting this dossier, Mr. Henry Cabanaret and Christian Eylauth, were apparently totally unknown in the personnel files of the Ministry of Cultural Affairs, or for that matter with any other agency. No trace of these people would ever be found… as if these identities were fake. More intrigue: the dossier itself would never be found, or be made accessible. “They” will claim it existed until 1976, but somehow missing, but from the start of 1977, it is boldly argued that the dossier never existed, that any original reference to it was either a clerical error or false information.
The timing is interesting, for André Malraux died in the hospital of Cretil on November 23, 1976. As a result, there is no-one who can be interviewed regarding the existence of a “Lazare” file… However, at the time, an investigative journalist, Daniel Réju, seemed to have excellent reasons to monitor closely the affaire of this file and its research. He collected a series of notes, which we were able to use for our reconstruction. Réju was actually able to find parts of the lost documents and some passages which had been copied for the file, specifically the famous “Leg Martel”, of which there were many references in the dossier.
However, all these intriguing events about the file itself have bypassed the central important question: what was it that Malraux was looking for and what could the history of Rouen enlighten him? What was it that required such precautions?

Rouen

Mankind has been living along the banks of the river Seine in this region for thousands of years. The town of Rotomagos would become in Roman times the capital of an administrative unit that was known as the “Second Lyons”. It was the second town in France until the 13th Century and its history is one of torment, violence and a string of intriguing characters. Definitely worth a study, but what is it this or another aspect that Malraux was interested in?

It was in Rouen that Chilperic I celebrated his wedding to Galwinte in 560. It was, according to the chronicles of Dom Quarin (720), on this occasion that goods of great value were placed in a local abbey. The same document affirms that the bishop Prétextat knew the location of this royal deposit. Another treasure would be added to this one. Once again, the central query was what hiding place had been used by Chilperic for his treasure. It is clearly noted that this was some type of royal tomb – which is extremely remarkable, as officially, no king had been buried in Rouen at that time. It was said that the tomb contained the “cap”, or crown of the mythical king Artus. Was he Arthur? If so, it should be noted that there is no evidence that connects Arthur with Rouen…
Later, Rouen would be the theatre of almost endless combat. Initially against the Normans (841-876), then under the Dukes of Normandy until Philippe Augustus removes the English in 1204. But the list of those on the walls of the city continues: Alain Blanchard (1419), Joan of Arc (1431), Charles VII (1449), Antoine de Bourbon, Montgomery, François de Guise (1562), Henry III (1588)… and finally the bombardments of 1940.
But it seems unlikely that Malraux was interested in the town for any of these reasons. Perhaps his focus was linked with the accidental discovery in Fécamp in 1970, when workmen stumbled upon 3000 gold coins, originally belonging to the dukes of Normandy. The experts catalogud the discovery as one of the most significant treasures on record.

The Gaalor spring and the Nazis…

One of the parts of Rouen is known as the “Tower of Joan of Arc”, after the location where she was held captive. It is known that this keep had a very deep well, which was replenished by the Gaalor spring. During the Second World War, the Gestapo occupied this location and dug a gallery at the bottom of the well, this in an effort to connect it to the medieval sewers. It is odd, to say the least, that an occupying power in wartime would care so much about a medieval sewer system. But a more rational approach might be that the Nazis were on the lookout for ancient treasure, specifically the Huguenot spoils which were known to be located in that area. We can wonder whether it was the work by these occupying forces that inspired or intrigued Malraux to open his own investigation into the matter, on the assumption that whatever the Nazis were after, should be known to him also.
It was in 1967 that two workmen discovered an underground gallery during road works, in a street near the keep. The two men descended into the cavity, and found two stones which had figures engraved on them. An amateur archaeologist would also descend in the gallery and would take a series of photographs for his own records.

The Holy Object N° 431

References in the dossier also refer to a “Reliquary Capsule”, which contained the relics from the Calvary Mount, the Sepulchre, the table of the Last Supper, the stone of Calvary Mount, as well as relics from a certain Irish saint, etc. The date of this object was given as 1312 (Répertoire manuscrit- A. Deville – 1842), the object itself now in the Departmental Museum of Antiquities (this since 1842), known as item number 431.
The date, 1312, might suggest a relationship with the Knights Templar, who were officially disbanded in that year. But the inventory of this holy object also seems to have a connection with the history of Perillos, specifically as it is known that in recent years, one person, Bill Cooper, claimed that all of these artefacts were located in the South of France – and were at the core of the mystery of Rennes-le-Château.

The day before October 13, 1307

The possible Templar connection brings us to Gisors, where Malraux was also interested in. The dignitaries of the Knights Templar were said to have “known” of their arrest, planned for October 13, 1307. It is said that they would put to safety all the documents and valuables that were held in the Temple in Paris. It is said that on October 12, 1307, three escorted carriages, made up out of 50 horses, left Paris in the direction of the coast. It is said that they contained the treasure over the Grand Master of France, who is said to flee in 18 ships. This account is known to be authentic, come from Jean de Chalon of the Temple of Nemours, who made it in front of the Pope at the end of June 1308. The deposition is in the Vatican archives, known as “Register AVEN, N°48 Benedicti XII, Volume I, folio 448-451”. If such a rescue was envisaged, only the faster roads towards the coast would do for this posse. And in order to reach Tréport, you need to pass through Rouen. Though it is known the party left, what became of them is not known, though there is widespread speculation, ranging from them never leaving (indeed), to them depositing their treasure in Scotland, or even America. But that is assuming that the fleeing Templars were brutally dangerous with their precious cargo, this at a time when the French authorities were after them. Surely, before reaching the coastline, there must have been a dangerous situation? Perhaps it impeded their further progress. Perhaps it meant that the original plan had to be abandoned, and the deposit left behind in Rouen? Or perhaps, as Gerard de Sède would argue, the treasure had to be abandoned in Gisors, a short distance from Rouen.

Further questions on Gisors

Apart from the Lazarus file, Malraux was also intrigued in Gisors. In 1929, a certain Roger Lhomoy had arrived in the town. He knew that the Nazis, during the Second World War, were looking for something, and in 1946, Lhomoy arrived at the town hall, to claim that he had discovered a crypt that contained 30 trunks. He was told not to make such “delirious statements”, but to argue that his claims are purely the result of an unbalanced individual, seems to be a bizarre statement, specifically in light of the previous history, which is that the Nazis did research in the very area Lhomoy claimed he had made his discovery in. However, the important aspect of this affair is that it was the Ministry of Cultural Affairs, on orders of its minister, Malraux, who ordered to seal the keep of Gisors in 1962.
It was in the wake of this event that de Sède became interested in the story of Lhomoy, and that he would later begin to write on Rennes-le-Château. Did he think all of these events were related? That is very difficult to argue, but the “coincidences” are definitely there.

The strange intervention of the army

After Malraux had sealed of Gisors, at the end of September, the Ministry ordered that a regiment of the Genie had to undertake excavations to find “vestiges of an old unknown civilisation”. The definition itself is very bizarre. First of all, the text itself suggests that the “unknown civilisation” was known – but it seems that the author did not want to mention it. But then it begs the question why not. Also, if genuinely “unknown”, how was it that Malraux was aware of it?
The army began their investigations and Malraux followed the works with a keen interest. Journalists would be kept away from the site and television would never be authorised to film the excavations. This in itself creates some interest from the media, and it is left to the leaders of Freemasonry to add intrigue to the mystery: they state that the excavations are no-one’s business, specifically that it is not there for the “general public” to see. On which criteria these dignitaries decided to base that statement is a major enigma. And whether it is a good thing that public money was spent on something the public should know nothing about, is an even greater political issue… which would never be addressed.

The 12th Genie Regiment began their work on February 10, 1964 and on March 12, Malraux announced the work had been fruitless. But it should be clear that att that time, is there no longer any mention of an “unknown civilisation”. Worse still is the blank statement that there was “nothing” under the mound of Gisors. It is bizarre to see how in 1964, at the end of the investigations, the hymn sheets have been radically altered and the original statements before work commenced had been “forgotten”. Or should that be “whitewashed?”
It should be noted that archaeological research done by the military is different from that done by civilian archaeologists… the latter should have a larger responsibility to inform the general public, to write up their findings, a work which in itself often takes years to do. But no such detail or duty to the public was present in the army. Though we do not argue the fact that no doubt they were careful diggers, the central question remains: where is the report? Even if there was “nothing to report”, archaeologists still take great care to write the reports, and make those available. However, if one is looking for something and one wants to keep the answer secret… what better way is there to use the army as archaeologists?
The report of the Genie might have been very detailed, we do not know, as it was only submitted to the Ministry involved, i.e. Malraux. And it was never given to the media. It thus suggests a clear motive of Malraux to keep the investigations private, and we can only wonder why…

From Gisors to Salses via Rouen?

But if the above is on the brink of political abuse of power, the following is on the edge of the ridiculous. After haven taken an interest in Rouen and Gisors, Malraux directs his attention towards the Languedoc. Whether the first two provided hints for the third location is unknown. He is specifically interested in the Roussillon, specifically Salses. This time, he did not wait, but instead used a direct route, asking for the oldest available plan of the castle of Salses, which was and is notorious for its remarkable defensive qualities.
Malraux receives some initial feedback, but it is clear that he is not satisfied with what he gets. He restates his demands and is more specific: the wants to know the underground layout of the water supply of the fort. But he is then informed that these plans do not exist any longer, or are at the very least untraceable. At the same time, they do note that they were undoubtedly preserved by the Catalan or Spanish authorities, when the Roussillon changed hands from Spanish to French hands, in the 17th century. As a consequence, Malraux himself writes to his Spanish counterpart. Nothing out of the ordinary, were it not for the fact that his Spanish colleague says he will not provide those documents. Though the Spanish minister is obviously diplomatic and courteous, a stern “no” is nevertheless a major puzzle… specifically as the reason for the “no” is that the files have been classified as “confidential for defence purposes”. This means that, at least officially, Malraux would never receive his information. But though that was the official end of the matter for Malraux, it is equally true that this “no” is ludicrous. The fort itself would never be used in any war between Spain and France anno 1960. It was of value to the military centuries ago, but not in times of modern warfare. Furthermore, why the water supply of a disused French fort would be important for the Spanish not to release it, is equally strange.

Though the official enquiries made no inroads into resolving the enigma, it is known that the water supply of the fort of Salses originates from the sector of Opoul and Perillos. There is another supply that would come from under Bugarach…

Secrets held by some people

Let us assume that the ministry would have had a serious reason to invest time and effort into these researches… though the reasons why will undoubtedly always remain not decisively answered. But there are intriguing questions and coincidences. Opoul-Perillos is the backdrop for a scientific experiment, known as Operation Chronodrome, which involves the usage of the satellite KEO to send a message to the future, in the hope that time travel, should it exist in the next 50,000 years, to return to our era. We also add that it was on January 11, 1963, a time when Malraux was in charge, that another military plane crashed in Perillos. It was known to be a reconnaissance mission, but the question is whether it had anything to do with the research Malraux was performing.
We can only wonder whether the subjects that Malraux was interested in, were either known to himself, and whether he thus used his officially gained power to pursue this private interest. Alternatively, it might be that the problems he investigated, were part of the government’s tasks and that he worked on these files as part of official business. Perhaps Malraux was at the centre of a massive gathering process of information, available in various locations (Gisors, Rouen, Opoul, Salses, etc.), and then collated. Perhaps…

Lazare and André Malraux

But because of the lack of precise answers, let us reconsider some other strange details of the life of André Malraux and more particularly, his literary works.
In 1933, he published “La Condition Humaine”, in which the name of his hero is KYO, which is very similar to Keo. This could be a coincidence, but other book details suggest that is not the case. The partner of Kyo is called May, and his father is named Gisors. Let us note that the Keo event occurs on May 1, and Gisors needs no further explanation… except to argue that Gisors is not a familiar name to give to people...
Though seventy years separate the Chronodrome from this book – and thirty years separate the novel from his time as Minister, could it be a coincidence? The novel was set in Changhai, in 1927. And though Kyo is a very Asian name, May and specifically Gisors are not. And in 1974, Malraux would write a work that was titled “Lazare”, about which on critic argued that it was successful, “due to a subtle play between realistic illusionism and symbolic references”.

Forgotten enigmas

Official history is just that. But underneath that layers are rumours and speculation. Thus, one persistent rumour reports that the excavations under the castle of Gisors did uncover something; four trunks were discovered by the soldiers, the contents of which were used by General de Gaulle to pay a debt towards the United States. According to Daniel Réju and Serge Hutin, Malraux was for a long time on a list of people that was “reserved” for specific tasks, and when he was made minister, he was to launch himself into resolving his quest.
This would suggest that Malraux was part of a small group of people who were either aware of these secrets… or who knew even more. What then to make of other coincidences, such as Rouen being the cradle of Maurice Leblanc (1864-1941), the author of the Arsene Lupin novels. Leblanc corresponded with two people from Rivesaltes, near Opoul, namely S. Baso and Mr. Pounet. He asked them for many historical and archaeological details about the Roussillon and Sales. Did Leblanc need specific information, information of a similar nature that Malraux was interested in?
But it is known that Malraux was close to a widow, Madam Kickoff, who apparently was aware of the secrets held by Marie Denarnaud, the help and closest confident of Berenger Saunière,

An ancient Mon silver coin with a conch shell

An ancient Mon silver coin with a conch shell in a circle of dots (only partially visible now - see photo) on the obverse and a Srivatsa (Temple of Sri, fertility goddess) on the reverse. The conch or shell was a good luck symbol often associated with the Hindu god Vishnu. The conch is also found on some Pyu and Chandra coins. The Mons were from southern Burma and founded the kingdom of Dvaravati. Mon coins are typically thicker than the Pyu, this particular pecimen is between 2 and 3mm thick. It dates from approximately AD400 - AD500.

Silayukti Temple, Bali

The temple consist of four major Temple and some of small temple around it. People in Bali believe Silayukti is one of the Oldest Temple in Bali.Legend say that Silayukti Temple was built by Empu Kuturan, a sacred priest from Java, that introduce the caste system to Bali in 11'th centuries.

Henrich Heine (1797-1856) a late German Romantic lyric poet

Henrich Heine (1797-1856), a late German Romantic lyric poet, whose influence was enormous not only in Germany but in most countries of the Western world, describes the India of his imagination:

" ...in the glass I saw the dear motherland, the blue and sacred Ganga, the eternally shining Himalayas, the gigantic forests of Banyan trees on whose wide shadowy paths quietly walk wise elephants and while pilgrims ...

Heine's poem, "Auf Flugeln des Gesanges,"

"Am Ganga duftet's und leuchtet's
Und Riesenbaume bluhn,
Und schone, stille Menschen
Vor Lotosblumen knien. "

An English rendering of this verse would be:

At the Ganga the air is filled
with scent and light
And giant trees are flowering
And beautiful, quiet people
Kneel before lotus flowers.

This created a picture of India widely familiar in Germany.

Heine's acquaintance with Indian thought, acquired in Bonn under Schlegel and Bopp, remained important to him throughout his life. He had a particular feeling for Indian scenery, as is revealed by his verses in his famous Buch der Lieder (Book of Songs).

He remarked:

“The Portuguese, Dutch and English have been for a long time year after year, shipping home the treasures of India in their big vessels. We Germans have been all along been left to watch it. Germany would do likewise, but hers would be treasures of spiritual knowledge.”
German poet of Jewish origin, whose lyrics have inspired such composers as Mendelssohn, Schubert, and Schumann. Heinrich Heine lived at a time of major social and political changes: the French Revolution (1789-99) and the Napoleonic wars deeply influenced thinking. Heine died in Paris, where he had lived from 1831 as one of the central figures of the literary scene. One of Heine's most famous poems is 'Die Lorelei', set to music by Silcher in 1837. It has become one of the most popular of German songs.

"I do not know what haunts me, 
What saddened my mind all day; 
An age-old tale confounds me, 
A spell I cannot allay." 
(in 'Lorelay')

Heinrich Heine was born in Düsseldorf. His father was a tradesman, who during the French occupation found new prospects opening up for Jews. When his father's business failed, Heine was sent to Hamburg, where his rich banker uncle Salomon tried to encourage him into a commercial career, without success. Heine studied at the universities of Bonn, Berlin and Göttingen, but was more interested in literature than law, although he eventually took a degree in 1825. Heine's teacher in Berlin, the leading university in Germany, was G.W.F. Hegel, who delivered there his celebrated lectures on the philosophy of history, the philosophy of religion, aesthetics, and the history of philosophy. Though Heine hailed Hegel as "the greatest philosopher Germany has produced since Leibniz", he later satirized his own early enthusiasm by writing that, "Many a time, especially when the pains shift about agonisingly in my spinal column, I am twinged by the doubt whether man  is really a two-legged god, as the late Professor Hegel assured me five and twenty years ago in Berlin." (in Heinrich Heine's Memoirs, from His Works, Letters, and Conversations, 1910)
In order to make possible a civil service career, closed to Jews at that time, Heine converted to Protestantism. He also changed his first name from Harry to the more Germanic Heinrich. However, he never practised or held a position in government service.

"You're so lovely as a flower, 
So pure and fair to see; 
I look at you, and sadness 
Comes stealing over me. 
(in 'Du Bist Wie eine Blume', written for Therese Heine)

Du bist wie eine Blume 
so hold und schön und rein; 
ich schau' dich an, und Wehmut 
schleicht mir ins Herz hinein. 
Mir ist, als ob ich die Hände 
aufs Haupt dir legen sollt', 
betend, dass Grott dich erhalte 
so rein und schön und hold.

Gedichte (1821), with which Heine made his debut as a poet, includes one of his most popular poems, 'Zwei Grenadiere', which reflected Heine's passion for Napoleon. Heine's one-sided infatuation with his cousins Amalie and Therese inspired him to write some of his loveliest lyrics. Buch der Lieder (1827) was Heine's first comprehensive collection of verse; some two-thirds of its poems had appeared in periodicals and his 1822, 1823 and 1826 anthologies. These early works show the influence of folk poetry, but the ironic touch separates Heine from the Romantic mainstream. His writing is always easy-going, his obvervations are meticulously formulated and ordered.
In 1827 Heine visited England, from where he returned disappointed and horrified by formality of behaviour and bourgeois materialism. Heine's summer trips produced the basis for his four volumes of Reisebilder (1826-31), a combination of autobiography, social criticism, and literary debate. In the third volume Heine satirized the poet August von Platen, who had attacked him on his Jewish origins. This act damaged Heine's reputation, and in 1831 he went to Paris as a journalist, to write newspaper articles about the development of democracy and capitalism in France. In 1834 he fell in love with Crecence Eugénie Mirat ("Mathilde" in his poems), an illiterate salesgirl, whom he married seven years later. Mathilde was a spendthrift but during Heine's eight-year-long illness she nursed him faithfully and tenderly. Heine wrote some poems for Mathilde, but they are not among his best.
In Paris Heine reported on French cultural and political affairs, wrote travel books and works on German literature and philosophy, besides publishing poetry. At that time, Paris was the cradle of new ideas: Victor Hugo had published Notre Dame de Paris, Balzac's and George Sand's first novels had appeared, Delacroix and Delaroche were the centers of art salons. Heine's critical views annoyed the German censors, and he had no chance of becoming a prophet in his own country. At the end of 1835 the Federal German Diet tried to enforce a nationwide ban on all his works. Soon Heine found himself surrounded by police spies, and his voluntary exile became a forced one. The poet once stated: "When the heroes go off the stage, the clowns come on."
After a visit to his home country Heine, in defiance of censors in Germany, published a long verse satire, Deutschland: Ein Wintermärchen(1844). This attack on reactionary circles, the political order of the Metternichtian system, was written during his months of friendship with the young Karl Marx. Near the end of the poem, the patron goddess of Hamburg, reveals a vision of Germany's future to the poet-narrator in a chamber pot. In the same year the Silesian weavers protested violently against intolerable working conditions and Heine sided with them in his poem: '"Doomed be the fatherland, false name, / Where nothing thrives but disgrace and shame, / Where flowers are crushed before they unfold, / Where the worm is quickened by rot and mold – We weave, we weave."' Friedrich Engels translated the poem into English, which later guaranteed that the poet became one of the most studied in Communist countries. Marx also read Heine's poems and corresponded with him, in spite of Heine’s saying, that "I agree we are all brothers, but I am the big brother and you are the little brothers." Heine's political views were inconsistent; he called himself a democrat, but admired Napoleon, and sometimes claimed to be a monarchist. He also attacked the deceased German dissident Ludwig Börne.
Heine's efforts as a novelist mostly failed. Der Rabbi von Bacherach, which he began in 1824, was published in part in 1840.Florentinische Nächte was rejected by his publisher. One of the passages in the satirical novel Aus den Memoiren des Herren von Schnabelewopski (1833,  The Memoirs of Herrn von Schnabelewopski ), an imitation of Tristram Shandy, inspired Wagner's opera The Flying Dutchman (1843, Der Fliegende Hollander). In this multi-layered fictional memoir a young Polish recalls his life in Germany and the Netherlands. Heine's ironic twist in the folk legend of the Dutchman was "Mrs. Flying Dutchman", who breaks the curse of eternal wandering.
Heine's uncle died in 1844 and left him a small pension; he also accepted a pension from the French government. After 1844 he suffered financial reversals and a physical deterioration. According to some suppositions he suffered either from congenital neuropathy or amyotrophic lateral sclerosis (Lou Gehrig's disease) – "...it is a very horrible illness which racks me night and day, and has considerably shaken not only my nervous system but my philosophy," said Heine himself.
From 1848 until his death Heine lay paralyzed, partly blind and heavily sedated on his "mattress grave", but wrote one of his finest collection of verse, Romanzero(1851). Heine's closest friend was his publisher, Julius Campe (1792-1867), whom he both praised and berated. The proposal for the title of Romanzero came from Campe, who promoted the collection with great success. Engels saw Heine in January 1848 and said, “Heine ist am Kaputtgehen. Vor vierzehn Tagen war ich bei ihm, da lag er im Bett und hatte einen Nervenanfall gehabt. Gestern war er auf, aber höchst elend. Er kann keine drei Schritte mehr gehen, er schleicht an den Mauern sich stützend von Fauteuil bis ans Bett und vice versa. Dazu Lärm in seinem Hause, der ihn verrückt macht."
During his last years Heine was interested in combining elements of Christianity and aesthetic paganism. When he earlier had contradicted "sensualism" and "spiritualism", he now dichotomized what he called "Nazarenism" and "Hellenism". Like Marx, he saw that religion is "the opium of the people", especially Christianity is part of the conspiracy, which keeps people in misery and superstitious ignorance.
Heine's last romantic affair was with Camilla Selden, an Austrian woman, whom he called "Mouche". His poems for Camilla are among his best love lyrics. Without lapsing into self- pity,  he faced his physical  affliction with such poems as  'Morphine', 'Ich seh im Stundenglase schon', 'Es kommt der Tod', and 'Der Scheidende'. Heine died in Paris on February 17, 1856. His verse influenced the young Rilke, Wilhelm Busch, and Frank Wedekind, and a number of other aspiring poets.
Heine's brother Maximilian burned five or six hundred pages of autobiography, which possibly contained offensive comments about his family, most likely about his wealthy Uncle Salomon. Long after his death, Heine’s work continued to stirr controversy in Germany, and proposals to erect his statue led to riots. The statue stands now in Bronx, New York. Because of Heine's Jewish background, the Nazis insisted that the poet's songs should be marked "author unknown" in poetry collections. Heine himself was prone to virulent outbursts of anti-Semitism.
Heine's poetry ranged from romantic lyrics about frustrated or bittersweet love to sharp political satire, but he didn't have high hopes that his words would change anything: "You cant' catch rats with syllogisms, / They nimbly jump your finest sophism." (in 'The Migratory Rats') The “last king of Romanticism” had a love-hate relationship with German Romanticism but he produced some of its purest examples in poetry.

For further reading: Heinrich Heine and Giacomo Leopardi by Delia Fabbroni-Giannotti Nisbet (2000); Heinrich Heine's Contested Identities, ed. by Jost Hermand and Robert C. Holub (1999); The Poet As Provocateur by George F. Peters (1999); By the Rivers of Babylon by Roger F. Cook (1998); The Feminine in Heine's Life and Oeuvre by Diana Lynn Justis (1997); The Poet Dying by Ernst Pawel (1995); Heinrich Heine: Poetry & Politics by Nigel Reeves (1994); Mehr Als Ein Liberaler Uber Heinrich Heine by Jost Hermand (1991); Exiles and Ironists: Essays on the Kinship of Heine and Laforgue by Ursula Franklin (1989); Heinrich Heine: Poetry in Context by Michael Perraudin (1989); Der Grosse Heide Nr. 2: Heinrich Heine and the Levels of His Goethe Reception by George F. Peters (1989); Heinrich Heine by Laura Hofrichter (1987);Coal-Smoke and Englishmen by Siegbert Saloman Prawer (1984); Valiant Heart: A Biography of Heinrich Heine by Philip Kossoff (1983);Heinrich Heine by Barker Fairley (1977); Heine the Elusive Poet by Jeffrey L. Sammons (1969); Heine the Tragic Satirist by S.S. Prawer (1961);The Artist in Revolt by Max Brod (1957); Heine: Ein Lesebuch für unsere Zeit by Walther Victor (1955); The Poetry and Prose of Heinrich Heine, ed. by Frederic Ewen (1948); Heine by Louis Untermeyer (1937); Heine: A Life Between Love and Hate by Ludwig Marcuse (1933)

Selected works:

• Gedichte, 1822
• Tragödien, nebst einem lyrischen Intermezzo , 1823 (William Ratcliff; Lyrisches Intermezzo, Almansor)
• Reisebilder, 1826-31 (4 vols.)
  - Pictures of Travel (translated by Charles Godfrey Leland, 1855) / Travel Pictures (translated by Peter Wortsman, 2008)
  
  • Teil 1, 1826: Die Heimkehr; Gedichte; Romanzen; Balladen; Harzreise; Die Nordsee. Abt. 1.
    - The Tour In The Harz (translated by Francis Storr, 1887) / The Sea and the Hills: The Harz Journey and The North Sea (translated by Frederic T. Wood, 1946) / The Harz Journey (translated by Ritchie Robertson, 1993) 
  • Teil 2, 1827: Die Nordsee. Abt. 2; Ideen. Das Buch Le Grand; Briefe aus Berlin.
    - Ideas: The Book of Le Grand (translated by Ritchie Robertson, in The Harz Journey and Selected Prose, 1993) / Heine’s Poem, the North Sea (translated by Howard Mumford Jones, 1916) / The North Sea, and Other Poems (translated by William Stirling, 1947) / The North Sea (translated by Vernon Watkins, 1955) 
  • Teil 3, 1830: Italien, Die Reise von München nach Genua; Die Bäder von Lucca. 
  • Reisebilder. Nachträge, 1831: Italien, Die Stadt Lucca; Englische Fragmente.
    - Italian Travel Sketches (translated by Elizabeth A. Sharp, undated; circa late 1800's) / The Town of Lucca (translated Richie Robertson, in The Harz Journey and Selected Prose, 1993)
• Buch der Lieder, 1827 (rev. ed., 1844)
  - Book of Songs (translated by J.E. Wallis, 1856) / Heine’s Book of Songs (translated by  Charles G. Leland, 1864)
  - Runoelmia (suom Oskar Uotila, 1887); Laulujen kirja: valikoima kokoelmista "Laulujen kirja" ja "Uusia runoja" (suom. Yrjö Jylhä, 1937)
• De la France, 1833
• Zur Geschichte der neueren schönen Literatur in Deutschland, 1833 (written; pub. 1836 under the title Die romantische Schule)
  - Letters Auxiliary to the History of Modern Polite Literature in Germany (translated by G. W. Haven, 1836)
• Französische Zustände, 1833
  - French Affairs (tr. 1889)
• Der Salon. Erster Teil.: Französische Maler; Gemäldeausstellung in Paris 1831; Aus den Memoiren des Herren von Schnabelewopski,  1834
  - The Memoirs of Herr von Schnabelewopski (translated by Charles Godfrey Leland, 1891)
  - Herra von Schnabelewopskin muistelmat (suom. Amira Al Bayaty, 2006)
• De l'Allemagne, 1835 (2 vols.)
• Der Salon.  Zweiter Teil: Zur Geschichte der Religion und Philosophie in Deutschland; Frühlingslieder, 1834
  - Religion and Philosophy in Germany (translated by John Snodgrass, 1959) / History of Religion and Philosophy in Germany (edited by Paul Lawrence Rose, 1982) / On the History of Religion and Philosophy in Germany (translated by Richie Robertson, in The Harz Journey and Selected Prose, 1993) / On the History of Religion and Philosophy in Germany and Other Writings (translated by Howard Pollack-Milgate, 2007)
• Die romantische Schule, 1836
  - The Romantic School (translated by S. L. Fleishman, 1882) / The Romantic School (translated by Francis Storr, 1887) / The Romantic School and Other Essays (edited by Jost Hermand and Robert C. Holub, 1986)
  - Romanttinen koulu (suom. Jarkko S. Tuusvuori, 2011)
• Der Salon. Dritter Teil: Florentinische Nächte; Elementargeister, 1837
  - Florentine Nights (translated by Charles Godfrey Leland, 1891)
  - Firenzen öitä (suom. Amira Al Bayaty, 2006)
•  Über den Denunzianten. Eine Vorrede zum dritten Teil des Salons, 1837
• Shakespeares Mädchen und Frauen, 1839
  - Heine on Shakespeare (translated by Ida Benecke, 1895) / Shakespeare's Maidens and Women (translated by Charles Godfrey Leland, 1891)
• Der Salon. Vierter Teil: Der Rabbi von Bacherach; Gedichte; Katharina 1-9; Romanzen 1-9; Über die französische Bühne, 1840
  - The Rabbi of Bacharach (translated by Charles Godfrey Leland, 1891)
• Über Ludwig Börne. Eine Denkschrift, 1840
  - Ludwig Börne: Portrait of a Revolutionist (translated by T.S. Egan, 1881) / Ludwig Börne: A Memorial (translated by Jeffrey L. Sammons, 2006)
• Neue Gedichte, 1844 (rev.ed., 1851)
  - New Poems (tr. 1910) / New Poems (translated by Hal Draper, in The Complete Poems of Heinrich Heine: A Modern English Version, 1982)
  - Laulujen kirja: valikoima kokoelmista "Laulujen kirja" ja "Uusia runoja" (suom. Yrjö Jylhä, 1937)
• Deutschland. Ein Wintermärchen, 1844
  -  Germany: A Winter Tale (translated by Edgar Alfred Bowring, in The Poems of Heine:  Complete, 1887; ed. Andrew Moore, 2007) / Germany, A Winter's Tale (translated by Thomas Selby Egan, 1876; Herman Salinger, 1944; Hal Draper, in The Complete Poems of Heinrich Heine: A Modern English Version, 1982) / Deutschland, A Winter's Tale (translated by T.J. Reed, 1986)
  - Saksanmaa: talvinen tarina (suom. Otto Manninen, 1904)
• Atta Troll: Ein Sommernachtstraum, 1847
  - Atta Troll and Other Poems (translated by Thomas Selby Egan, 1876) / Atta Troll (translated by Herman Scheffauer, 1913) / Atta Troll, A Summer Night's Dream (translated by Hal Draper, in The Complete Poems of Heinrich Heine: A Modern English Version, 1982)
• Romanzero, 1851
  - Romancero (translated by Hal Draper, in The Complete Poems of Heinrich Heine: A Modern English Version, 1982)
• Der Doktor Faust. Ein Tanzpoem, nebst kuriosen Berichten über Teufel, Hexen und Dichtkunst, 1851
  - Doctor Faust: A Dance Poem (tr. 1947)
• Vermischte Schriften, 1854 (Vol. 1.: Geständnisse; Gedichte 1853 und 1854; Die Götter im Exil;  Die Göttin Diana. Vol. 2.: Lutetia, pt. 1.  Vol. 3.: Lutetia, pt. 2) [ Various Writings]
• Sämtliche Werke, 1861-66 (21 vols. + 2 supplemental vols., ed. Adolf Strodtmann)
• Letzte Gedichte und Gedanken, 1869
• Heinrich Heine's Memoiren und neugesammelte Gedichte, Prosa und Briefe, 1884 (ed.  Eduard Engel)
  - Memoirs (tr. 1884) / Heinrich Heine's Memoirs, from His Works, Letters, and Conversations (2 vols., edited by Gustav Karpeles, translated by Gilbert Cannan, 1910)
• Heinrich Heine's gesammelte Werke, 1887 (9 vols., ed. Gustav Karpeles)
• Sämtliche Werke, 1887-90 (7 vols., ed.  Ernst Elster)
• Works, 1892-1905 (16 vols., translated by Charles G. Leland et al.)
• Werke, 1909 (10 vols., ed. Rudolf Unger)
• Heine-Briefe, 1909 (2 vols., 4th ed., edited by Hans Daffis) 
• Werke, 1910 (10 vols., edited by Oskar Walzel et al.)
• Sämtliche Werke, 1910-20
• Heinrich Heines Briefwechsel, 1914-1920 (3 vols., edited by Friedrich Hirth)
• Sämtliche Werke, 1925-30
• Paradox and Poet: The Poems, 1937 (translated by Louis Untermeyer)
• Poetry and Prose, 1948 (edited by Frederic Ewen)
• Briefe, 1950-51 (6 vols., edited by Friedrich Hirth)
• The Sword and the Flame, 1960 (edited by Alfred Werner)
• Werke und Briefe, 1961-64 (10 vols., edited by Hans Kaufmann) 
• Sämtliche Schriften, 1968-76 (7 vols., ed. Klaus Briegleb and others)
• Säkularausgabe: Werke, Briefwechsel, Lebenszeugnisse, 1970-
• Prose Writings of Heinrich Heine, 1973 (ed. Havelock Ellis)
• Historisch-kritische Gesamtausgabe der Werke, 1973- (ed. Manfred Windfuhr)
• Begegnungen mit Heine: Berichte der Zeitgenossen, 1973 (2 vols., ed. Michael Werner)
• Selected Works, 1973 (translated by Helen M. Mustard and Max Knigh)
• The Lazarus Poems, 1980 (translated by Alistair Elliot)
• Poetry and Prose, 1982 (ed. Jost Hermand and Robert C. Holub)
• Complete Poems, 1982 (translated by Hal Draper)
• The Romantic School and Other Essays, 1986 (ed. Jost Hermand and Robert C. Holub)
• The Harz Journey and Selected Prose, 1993 (translated by Ritchie Robertson)
• Songs of Love & Grief, 1995 (bilingual anthology, translated by Walter W. Arndt)
•  Mein Leben. Autobiographische Texte, 2005 (selected by J. A. Kruse) 
• On the History of Religion and Philosophy in Germany and Other Writings, 2007 (edited by Terry Pinkard; translated by Howard Pollack-Milgate) 
• Lästerliche Schriften. Der Rabbi von Bacharach. Bibliothek der verbotenen Bücher, 2010 (ed. Heinz-Joachim Fischer) 

Lord Warren Hastings (1754-1826)

Lord Warren Hastings (1754-1826) was the first governor-general of British India. Hastings was very much impressed and overwhelmed with Hindu philosophy:

He wrote with a prophetic and resounding pronouncement on the whole body of Indian writings:

"The writers of the Indian philosophies will survive, when the British dominion in India shall long have ceased to exist, and when the sources which it yielded of wealth and power are lost to remembrances."

(Source: Philosophy of Hinduism—An Introduction—By T. C. Galav Universal Science-Religion, p. 19).

" I hesitate not to pronounce the Gita a performance of great originality, of sublimity of conception, reasoning and diction almost unequalled; and a single exception, amongst all the known religions of mankind.."

(source: India Discovered - By John Keay p 25).

Steps for Avoiding Cesarean Birth

Key Factors in Considering Cesarean Birth:

Several key factors can influence the choice of a cesarean vs. vaginal

delivery. These factors include:

• Choice of health care provider and their philosophy regarding cesarean birth
• Birth setting
• Access to labor support
• Medical interventions during labor

- Find a health care provider and birth setting with Low Rates of intervention (interference by not going into far too many Cesarean Sections in their practice).

- Ask the health care provider about their Philosophy on Cesareans (what they Think about going for C-section.. their VISION about that) and their Cesarean rate (rates vary between 10-50% nationally) in their practice. At first just do Not tell them you do not want to go for it, but See what they say regarding Both ways of giving a birth.

- Create a flexible Birth-plan and discuss the plan with your health care provider

http://americanpregnancy.org/labornbirth/birthplan.htm - Creating Your Birth Plan..

- Become More Educated about Birth (!) by taking Child Birth Classes, Reading Books, and Asking LOTS of Questions (!).

- Arrange for Continuous Labor support from a professional, like a Doula*. Studies show that women with Continuous Labor Support are 26% less likely to have a Cesarean).

http://americanpregnancy.org/labornbirth/havingadoula.html - Who is Doula and How she Can help?..

- Explore Options for Coping with Pain (will talk about it Shortly).

Also…

- Ask your health care provider about How Long you Can Delay going to the hospital once labor begins. A Common Reason for Cesareans is Prolonged labor at the hospital.

- Avoid Continuous Electric fetal (baby) monitoring during Labor. Studies show that EFM can Increase the Chance of Cesarean by up to one-third (!)

- Avoid epidural analgesia if possible (it is an injection of local Anaesthetic alone, or more commonly in combination with Pain. The injection is usually made in the lumber region at the L2/3 or L3/4 space).

- Ask for recommendations on turning a breech baby and actively attempt these if necessary.

- Avoid Induction if possible (interferance inside without major necessity.. as far as I understood this term. The dictionary also says - induction is the procedure involved in responding to an emergency). (!)

- When in labor, find laboring and pushing positions that Work For You to help labor progress.

Source: http://americanpregnancy.org/labornbirth/avoidcesarean.html 

How to Avoid a Caesarian C Section Birth

C-Sections are epidemic in the United States.  1 out of every 3 women who is pregnant right now will have one. If you need 

a C-Section to save the life of your baby, it's nothing short of miraculous, and worth every bit of pain and risk.

Sometimes if your baby is breech and can't be turned, or in some cases with twins, a caesarean tremendously lowers the risk to your baby. 

If you and your health care adviser have decided that a C-Section is warranted for safety reasons, you'll be scheduling it.  Obviously, you'll want to choose a care-giver who's very experienced with C-Sections and a hospital with an excellent record.

But are you aware that C-sections:

1. Are major abdominal surgery with all the attendant pain and possible complications in the following weeks, just when you want to enjoy your new baby?

2. Increase your risk of hemorrhage and infection?

3. Result in a uterine scar and internal adhesions (scarring) that can cause pain and complications for years?

4. Increase your chances of later ectopic pregnancy and difficulty conceiving?

5. Increase your baby's chances of having asthma later in life?

6. Delay your breastmilk coming in, making it so much more difficult to breastfeed that many women give up?

7. Endanger the health of future pregnancies, increasing the chances of low birthweight, premature delivery and stillbirth?

8. Often leave women with medical complaints six months or a year later?

If you really need a C-Section, they are a miraculous life-saver.  If you don't, it's best to avoid it.

Luckily, most C-Sections are not actually medically necessary.  85% of all pregnancies are normal and low-risk, and absolutely do not warrant C-Sections.  In fact, there is absolutely no medical evidence that a caesarean is necessary just because you had one last time, or because you're over 40.   Even with a multiple birth a C-Section is often more dangerous than a vaginal birth.

Most importantly, do you know that you can tremendously reduce your risk of C-section by picking a care-giver who uses certain kinds of birth practices?

VBAC (Vaginal birth after caesarean) If you had a C-Section last time, you can still have a Vaginal Birth this time.  Do you know the most decisive factor in whether a woman can successfully have a VBAC ? Age.  But not the age of the mom, or the term of the baby.  The age of the doctor!

That's because doctors used to be educated with the misinformation that uterine rupture was more likely with a VBAC.  But the New England Journal of Medicine published a landmark study in 2004 showing that uterine rupture occurs in less than 1% of VBACs.  In other words, a woman who had a C-Section is just as likely to be able to have a healthy vaginal birth as any other woman. 

Are you over 40? It's true that women over 40 have a 40% chance of having C-Sections, and it is exhausting and demoralizing to struggle through a prolonged labor only to end up in the operating room having a C-Section.  BUT did you know that you can hugely increase your chances of being part of the 60% of over-40 year olds who have normal vaginal births?  That's right. Most women over 40 do not need a caesarean, and can avoid having one.

Avoiding a C-Section: What every pregnant woman needs to know.  You can significantly reduce your chances of having a C-Section by informed choice of a caregiver and birth place.  Here's how:

1. Exercise moderately during pregnancy.  Sedentary women are 4x as likely to deliver via caesarean section as women who did aerobics during the first or second trimester. 

2. Find a caregiver who has a low C-Section rate and is experienced with successful VBACs.  This is true even if you don't need a VBAC, because it means your caregiver doesn't default to caesareans.

3. Find a caregiver who will give you all the time you need, rather than rushing your delivery because of staffing issues.

4. Ask your caregiver what she does if your baby is in a breech position in late pregnancy.  You want to hear that she is experienced with turning babies and always tries that before scheduling a C-Section.

5. Check Hospital policies.  If you're considering a VBAC, be sure to use a hospital that allows VBACs.

6. Arrange continuous trained labor support, which studies show keeps labor moving.  If you aren't using a midwife, supplement your OB by hiring an experienced labor doula. A 2001 study in the journal of perinatal education showed a 56% reduction in the risk of caesarean in women receiving continuous one to one nursing/doula or midwifery care.

7. Be sure that your caregiver and birth venue encourage practices that support the normal process of labor and keep it moving:

• Arrange to stay upright and moving rather than lying down.
• Stay well-nourished and hydrated to give you energy 
• Avoid continuous electronic fetal monitoring
• Avoid hastening labor with pitocin, which increases the severity of contractions and makes other medical interventions much more likely.

நவநீதம்பிள்ளை

நவநீதம்பிள்ளை 1941 ஆம் ஆண்டு தென்னாபிரிக்காவின் நாதல் மாகாணத்தின் டேபர்ன் நகரில் ஒரு வறிய குடும்பத்தில் பிறந்தார். தமிழ் வம்சாவளியினரான இவரது தந்தை ஒரு பஸ் சாரதியாக பணியாற்றினார்.

பல்வேறு பொருளாதார நெருக்கடிகளுக்கு மத்தியில் டேர்பனில் வாழும் தமது தமிழ் சமூகத்தின் உதவியுடன் நாதல் பல்கலைக்கழகத்தில் 1963 ஆம் ஆண்டு பீ.ஏ பட்டத்தை பெற்றார்.

சட்டத்தரணியான கொபி பிள்ளை என்பவரை 1965 ஆம் ஆண்டு ஜனவரி மாதம் திருமணம் செய்தார்.

1982 ஆம் ஆண்டு ஹாவர்ட் சட்ட பல்கலைக்கழகத்தில் எல்.ஏ.எல்.எம். பட்டத்தை பெற்ற அவர், அதே பல்கலைக்கழகத்தில் 1988ம் ஆண்டு சட்ட விஞ்ஞானத்துறையில் கலாநிதி பட்டத்தை பெற்றார்.

ஹாவர்ட் பல்கலைக்கழகத்தில் சட்டத்துறையில் கலாநிதி பட்டம் பெற்ற முதல் தென்னாபிரிக்கர் நவநீதம்பிள்ளையாவார். அத்துடன் தென்னாபிரிக்க உயர்நீதிமன்றத்தின் வெள்ளையர் அல்லாத முதல் நீதிபதி பிள்ளை என்பது முக்கியமானது.

அன்றைய தென்னாப்பிரிக்க ஜனாதிபதி நெல்சன் மண்டேலா, நவநீதம்பிள்ளையை நீதிபதியாக நியமித்தார்.

சர்வதேச குற்றவியல் நீதிமன்றத்தின் நீதிபதியாகவும் ருவாண்டா தொடர்பாக சர்வதேச குற்றவியல் நீதிமன்றத்தின் தலைவராகவும் அவர் பணியாற்றினார்.

தீண்டாமை

யுவான் சுவாங்
சோழர்கள் ஆதிக்கம் துவங்கிய காலம் முதல் இந்த தமிழ்ச்சமூகம் சாதீய சமுகமாக சீரழியத் துவங்கியது.சாதி அடுக்கின் மேலிருந்த பார்ப்பனர்கள் சத்ரியர்களின் துணை கொண்டு பெரும்பாலான நிலங்களை கோயில் நிலம்,அரசு நிலம் என்ற பெயரில் பங்கு போட்டுக்கொண்டதோடு மட்டுமல்லாமல் தலித்துகளின் நிலங்களையும் பறித்துக் கொண்டு அவர்களை தங்களின் அடிமையாக்கினார்கள்.

தலித் சமூகத்தினரை குத்தகைக்கு பயிரிடக்கூட அனுமதிக்காதது மட்டுமின்றி,அவர்களை தீண்டாமை எனும் கொடிய வளையத்திற்குள் கொண்டு வந்தனர்.

தலித்துகளின் இழிநிலைக்கண்டு மனம் வருந்திய செங்கல்பட்டு கலெக்டர் ட்ரெம்மன் ஏரே என்பவர் 1891-ல் தலித் மக்களுக்கு நிலம் வழங்க வேண்டும் என்று ஆங்கில அரசாங்கத்துக்கு மனு அனுப்பினார்.அது கிடப்பில் கிடந்த நிலையில் கிறித்துவ பாதிரியார்கள் (இந்து மடாதிபதிகள் அல்ல)இதே கோரிக்கையை ஆங்கிலேய பாராளுமன்றத்தில் முன் வைத்தனர்,கோரிக்கையை ஏற்று தலித் மக்களுக்கு நிலம் வழங்கிடுமாறு 1892-ல் பிரிட்டிஷ் அரசு உத்தரவிட்டது,உத்தரவிடப்பட்ட பின்னரும் நீண்ட காலத்துக்கு நிலம் வழங்கப்ப்டவில்லை.

இந்நிலையில் அயோத்திதாசப் பண்டிதரின் இடையறாத முயற்சியால் ஆங்கிலேய அரசு 1927-31 காலகட்டத்தில் 3,34,000 ஏக்கர் நிலத்தினை தலித்துகளுக்கு வழங்கியது.இப்படி வழங்கப்பட்ட நிலங்களே பஞ்சமி நிலங்கள் ஆகும்.

இந்நிலங்களை தலித்துகள் பிறருக்கு விற்கவோ,தானமாகவோ,கிரையமாகவோ,குத்தகைக்கோ கொடுக்க முடியாது அப்படி முறைகேடாக பறித்தாலும் அரசாங்கம் அதை மீட்டு மீண்டும் உரியவர்களிடம் ஒப்படைக்க வேண்டும் என்று விதிகள் தெளிவாக கூறுகின்றன.


ஆனாலும் இந்த நிலம் விஷயத்தில் மட்டும் தீண்டாமையை ஒதுக்கி வைத்து விட்டு பாதிக்கும் மேற்பட்ட பஞ்சமி நிலங்களை பிற சாதியினர் அனுபவித்து வருகின்றனர் என்பது வேதனையான விஷயம்.

Colon cancer treatment advance

THE UNIVERSITY OF WESTERN AUSTRALIA

Scientists at the Western Australian Institute for Medical Research (WAIMR) have made an exciting discovery which may lead to more effective chemotherapy treatments of colorectal cancer patients.  The study, which has just been published by theBritish Journal of Cancer, examined colorectal tumour tissues from 441 consenting patients undergoing surgery and chemotherapy to treat their cancers at Sir Charles Gairdner Hospital. The researchers found that genes involved in a process called "Notch signalling" caused tumours to grow quickly when switched on by the colorectal cancers, leading to a lower survival rate for patients. WAIMR researcher Dr Patrick Candy said Notch signalling in the colon was normally at low levels in healthy adults but studies on colon cancer cell-lines revealed that when tumours learned how to switch it on, they became much more resistant to chemotherapy. "The WAIMR team looked for the first time at Notch signalling in human colon cancer patients and we saw a very dramatic result," Dr Candy said.  "For example, one protein we studied (SOX9) showed patients had an eight-fold higher risk of death when it was found at high levels. "Our work is leading to the point where medical professionals may be able to test levels of these Notch proteins and use it to decide whether Notch inhibitory drugs might be helpful in making chemotherapy treatment work better." Dr Candy said although the study had come up with a statistically powerful result, significantly more work was needed before ‘Notch testing' could enter into clinical practice in pathology. Lead author WAIMR Deputy Director, Professor Peter Leedman, and his research team work in the Laboratory for Hormone Dependent Cancers.  The study is:  "Notch induced transcription factors are predictive of survival and 5-flououracil response in colorectal cancer patients." Editor's Note: Original news release can be found here.

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வெண்புள்ளி நோய்க்கு வெற்றிகரமான வீட்டு வைத்தியம்.

"அழகானவள்" என்று பேரெடுக்க ஆசைப்படாத பெண்ணே உலகில் இல்லை. அழகிற்கு ஒரு ஆபத்து என்றால் அவளைப் பொருத்தவரை வாழ்கையே அஸ்தமனமாகிவிடும். ஆனாலும் சிலரிடம் சித்து விளையாட்டுக்களைக் காட்டி இயற்கை கொட்டமடிக்கும். வெண்புள்ளி நோயால் எந்த ஊனமும் இல்லை என்றாலும் எல்லாம் ஊனமடைந்து விட்டதாக மனம் குறுகிவிடும். மேலும் மனதிற்குள் அழுவது மங்கையர்க்கு கைவந்த கலை. உடல் நோய் உடலை மட்டும் வதைக்கும். உள்ளத்து நோய் உள்ளத்தோடு உடலையும் சிதைக்கும். அழகு தேவதையாய் அடியெடுத்து வைத்தவள்தான் எங்கள் மருமகள் ஹேமா.

முகம் சுழிக்கும் முன்னே முத்தொன்றுப் பெற்றுக் கொடுத்தாள் எங்கள் கையில். புதிய உயிர் ஒன்றின் வரவால் புத்துயிர் பெற்றது எங்கள் வாழ்க்கை. எல்லாம் இன்பமயம். யாருக்குமே எந்தக் குறையுமில்லை – மருமகளின் காலில் தோன்றிய கடுகளவு வெண்புள்ளிதவிர. சிரிப்பால் மறைத்துக் கொண்டிருந்தாள் சில காலம், பின்னர் சிரிப்பை மறந்தாள் சில காலம். அவளுக்கு ஓர் குற்ற உணர்வு காரணமே இல்லாமல். பூவைத் தொடுவது போல் நாங்கள் அவளைத் தொட்டாலும், தீயைத் தொடுவதுபோல் அவள் எங்களைத் தீண்டினாள். அதிக அன்பு செலுத்திப் பார்த்தும், தோல்வியே மிஞ்சியது எங்களுக்கு.

எங்களைவிட ஆங்கில மருத்துவத்தின் மீது அபார நம்பிக்கை அவளுக்கு. மருந்துகளின் எண்ணிக்கையும், டாக்டர்களின் எண்ணிக்கையும் கூடக்கூட வெண்தேமல் பரவும் வேகம் அதிகமாயிற்று. முடிவு???? வழக்கம்போல் தான் - கிட்னி பிராப்ளம், ஹார்ட் பிராப்ளம், மூச்சுத் திணறல்....... பிறகு ஒரு நாள் ஹேமாவுக்கு வந்தது கோமா. அவளாக பயந்து, ஆங்கில வைத்தியத்தை அடியோடு விட்டு விட்டாள். அவள் முகத்தில் சிரிப்பு இல்லாததால் நாங்களும் சிரிக்க முடியவில்லை. ஒரு நாள் சித்த வைத்தியர் வடிவில் தெய்வம் அவளுக்குக் காட்சி அளித்தது.

“சின்ன வைத்தியம் ஒன்று சொல்கிறேன் சீரியஸாக எடுத்துக் கொள்வாயா?” என்று கேட்டார்.

“ சீரியஸான வைத்தியங்களே என்னை சின்னப்படுத்திவிட்டபின், சின்ன வைத்தியம் என்னை என்ன செய்துவிடும்? சொல்லுங்கள் செய்கிறேன் ”என்றாள்.

“காலை வெறும் வயிற்றில், கருவேப்பிலை கொழுந்து ஒரு கைபிடி அளவு எடுத்து அத்துடன் கீழாநெல்லி கொழுந்துஇலை ஒரு கைபிடி சேர்த்து, மிக மெதுவாக மென்று விழுங்கிவா” என்றார்.

“ப் பூ .... இவ்வளவுதானா? ” என்றாள்.

“நிறைய நீர் குடி. உணவைக் குறைத்து பழங்கள் பல சாப்பிடு” என்றார்.

“பத்தியம் ஏதேனும் உண்டா?” என்றாள்

“சொல்ல மறந்துவிட்டேன். வெள்ளை சக்கரையை (White Sugar) வாயால் உச்சரிக்கவோ, கண்ணால் பார்க்கவோ கூடாது ” என்றார்.
சனியனை விட்டு ஒழித்ததால் பிணியிலிருந்து விடுதலை பெற்றாள் எங்கள் குலமகள்.

“உலகத்திற்கு இதைச் சொல்லவேண்டும் மாமா ”என்றாள்.

“இணைய தளத்தில் பரிமாரக் காத்திருக்கிறார்கள் இனிய நண்பர்கள், உன்னுடைய போன் நம்பர் கொடுக்கத் தயாரா? ” என்றேன்.

அதற்கு “போட்டோக்களும் தருகிறேன் மாமா” என்றாள்.

”எத்தனை வேதனைப்பட்டிருந்தால் அடுத்தவர்க்கு இது பயன்படட்டும் என்ற துணிவோடு போட்டோக்களைக் கொடுக்க முன் வருவாள்” என்று எண்ணி நாங்கள் பாராட்டினோம் அவளை. நீங்களும் வாழ்த்துங்கள். வாழட்டும் அவள் இன்னுமொரு நூறாண்டு சுமங்கலியாக.

திருமதி. ஹேமா உமாசங்கர்
கைபேசி எண். 85262 32442 ( தயவு செய்து மாலை 5 மணி முதல் இரவு 8 மணி வரை)

அவள் ஆசை நிறைவேற பலருக்கும் இந்த செய்தியை பகிருங்கள்... பலரும் பயனடையட்டும்

The Deliverance of Mucukunda

King Mucukunda incinerates Kalayavana, from Bhagavata Purana.

In the 51st Chapter of Krsna Book, Srila Prabhupada describes the pastime wherein Maharaja Pariksit heard the story of the demon Kalayavana being burned to ashes by King Mucukunda. Pariksit Maharaja inquired about the sleeping man from Sukadeva Gosvami, asking who he was, why he was sleeping in the cave, and how he come to have so much power that he was able to incinerate Kalayavana to ashes simply by glancing at him. Sukadeva Gosvami answered as follows:

"My dear King, this person was born in the very great family of King Iksvaku, in which Lord Ramacandra was also born, and he happened to be the son of a great king known as Mandhata. He himself was also a great soul and was known popularly as Mucukunda. King Mucukunda was a strict follower of the Vedic principles of brahminical culture, and he was truthful to his promise. He was so powerful that even demigods like Indra used to ask him to help in fighting the demons, and as such he often fought against the demons to protect the demigods."

The commander in chief of the demigods, known as Karttikeya, was satisfied with the fighting of King Mucukunda, but once he asked that the King, having taken too much trouble in fighting the demons, retire from fighting and take rest. Karttikeya addressed King Mucukunda, "My dear King, you have sacrificed everything for the sake of the demigods. You had a very nice kingdom, undisturbed by any kind of enemy. But you left that kingdom, neglected your opulence and possessions, and never cared for fulfillment of your personal ambitions. Due to your long absence from your kingdom while fighting the demons on behalf of the demigods, your queen, your children, your relatives and your ministers have all passed away in due course of time. Time and tide wait for no man. Now even if you return to your home, you will find no one living there. The influence of time is very strong. Time is so powerful because it is a representation of the Supreme Personality of Godhead; time is therefore stronger than the strongest. The influence of time can effect changes in subtle things without difficulty. No one can check the process of time. As an animal tamer tames animals according to his will, time also adjusts things according to its own will. No one can supersede the arrangement made by supreme time."

Thus addressing Mucukunda, the demigods requested him to ask any kind of benediction he might be pleased with, excepting the benediction of liberation. Liberation cannot be awarded by any living entity except the Supreme Personality of Godhead, Visnu. Therefore another name of Lord Visnu or Krsna is Mukunda, "He who can award liberation."

King Mucukunda had not slept for many, many years. He was engaged in the duty of fighting, and therefore he was very tired. So when the demigod offered a benediction, Mucukunda simply thought of sleeping. He replied as follows: "My dear Karttikeya, best of the demigods, I want to sleep now, and I want from you the following benediction. Grant me the power to burn to ashes, by my mere glance, anyone who disturbs my sleeping and awakens me untimely. Please give me this benediction." The demigod agreed and also gave him the benediction that he would be able to take complete rest. Then King Mucukunda entered the cave of the mountain.

On the strength of the benediction of Karttikeya, Kalayavana was burnt into ashes simply by Mucukunda's glancing at him. When the incident was over, Krsna came before King Mucukunda. Krsna had actually entered the cave to deliver King Mucukunda from his austerity, but He did not first appear before him. He arranged that first Kalayavana should come before him. That is the way of the activities of the Supreme Personality of Godhead; He does one thing in such a way that many other purposes are served. He wanted to deliver King Mucukunda, who was sleeping in the cave and at the same time He wanted to kill Kalayavana, who had attacked Mathura City. By His action He served all purposes.

When Lord Krsna appeared before Mucukunda, the King saw Him dressed in a yellow garment, His chest marked with the symbol of Srivatsa, and the Kaustubha-mani jewel hanging around His neck. Krsna appeared before him with four hands, as visnu-murti, with a garland called Vaijayanti hanging from His neck down to His knees. He looked lustrous, His face was beautifully smiling, and He had nice jeweled earrings in His ears. Krsna appeared more beautiful than a human can conceive. Not only did He appear in this feature, but He glanced over Mucukunda with great affection, attracting the King's mind. Although He was the Supreme Personality of Godhead, the oldest of all, He looked like a fresh young boy, and His movements were just like those of a free deer. Still, He appeared extremely powerful; His influence and vast power are so great that every human being should be afraid of Him.

When King Mucukunda saw Krsna's magnificent features, he wondered about His identity, and with great humility he began to enquire from the Lord, "My dear Lord, may I inquire how it is that You happened to be in the cave of this mountain? Who are You? I can see that Your feet are just like soft lotus flowers. How could You walk in this forest full of thorns and hedges? I am simply surprised to see this! Are You not, therefore, the Supreme Personality of Godhead, who is the most powerful amongst the powerful? Are You not the original source of all illumination and fire? Can I consider You one of the great demigods, like the sun, the moon, or Indra, King of heaven? Or are You the predominating deity of any other planet?"

Mucukunda knew well that every higher planetary system has a predominating deity. He was not ignorant like modern men who think that this planet earth is full of living entities and all others are vacant. The inquiry from Mucukunda about Krsna's being the predominating deity of a planet unknown to him is quite appropriate. Because he was a pure devotee of the Lord, King Mucukunda could immediately understand that Lord Krsna, who had appeared before him in such an opulent feature, could not be one of the predominating deities in the material planets. He must be the Supreme Personality of Godhead, Krsna, who has many Visnu forms. Mucukunda therefore took Him to be Purusottama, Lord Visnu. He could see also that the dense darkness within the mountain cave had been dissipated by the Lord's presence; therefore He could not be other than the Supreme Personality of Godhead. Mucukunda knew very well that wherever the Lord is personally present by His transcendental name, qualities, form and so on, there cannot be any darkness of ignorance. He is like a lamp placed in the darkness; He immediately illuminates a dark place.

King Mucukunda became very much anxious to know about the identity of Lord Krsna, and therefore he said, "O best of human beings, if You think that I am fit to know Your identity, then kindly tell me who You are. What is Your parentage? What is Your occupational duty, and what is Your family tradition?" King Mucukunda thought it wise, however, to identify himself to the Lord; otherwise he had no right to ask the Lord's identity. Etiquette is such that a person of less importance cannot ask the identity of a person of higher importance without first disclosing his own identity.

King Mucukunda therefore informed Lord Krsna, "My dear Lord, I must inform You of my identity. I belong to the most celebrated dynasty of King Iksvaku, but personally I am not as great as my forefather. My name is Mucukunda. My father's name was Mandhata, and my grandfather's name was Yuvanasva, the great king. I was very much fatigued due to not resting for many thousands of years, and because of this all my bodily limbs were flattened and almost incapable of acting. In order to revive my energy, I was taking rest in this solitary cave, but I have been awakened by some unknown man who has forced me to wake up although I was not willing to do so. For such an offensive act, this person has been burned into ashes simply by my glancing over him. Fortunately, now I can see You in Your grand and beautiful features. I think, therefore, that You are the cause of killing my enemy. My dear Lord, I must admit that due to the effulgence of Your body, unbearable to my eyes, I cannot see You properly. I can fully realize that by the influence of Your effulgence my powerful potency has been diminished. I can understand that You are quite fit for being worshiped by all living entities."

Seeing King Mucukunda so anxious to know about His identity, Lord Krsna began to answer smilingly as follows: "My dear King, it is practically impossible to tell about My birth, appearance, disappearance and activities. Perhaps you know that My incarnation Anantadeva has unlimited mouths, and for an unlimited time He has been trying to narrate fully about My name, fame, qualities, activities, appearance, disappearance and incarnation, but still He has not been able to finish. Therefore, it is not possible to know exactly how many names and forms I possess. It may be possible for a material scientist to estimate the number of atomic particles which make up this earthly planet, but the scientist cannot enumerate My unlimited names, forms and activities. There are many great sages and saintly persons who are trying to make a list of My different forms and activities, yet they have failed to make a complete list. But since you are so anxious to know about Me, I may inform you that presently I have appeared on this planet just to annihilate the demoniac principles of the people in general and to reestablish the religious principles enjoined in the Vedas. I have been invited for this purpose by Brahma, the superintending deity of this universe, and thus I have now appeared in the dynasty of the Yadus as one of their family members.

I have specifically taken My birth as the son of Vasudeva in the Yadu dynasty, and people therefore know Me as Vasudeva, the son of Vasudeva. You may also know that I have killed Kamsa, who was in a previous life was known as Kalanemi, as well as Pralambasura and many other demons. They have acted as My enemies and have been killed by Me. The demon who was present before you also acted as My enemy, and you have very kindly burned him into ashes by glancing over him. My dear King Mucukunda, you are My great devotee, and just to show you My causeless mercy, I have appeared in this form. I am very affectionately inclined toward My devotees, and in your previous life, before your present condition, you acted as My great devotee and prayed for My causeless mercy. I have, therefore, come to see you to fulfill your desire. Now you can see Me to your heart's content. My dear King, now you can ask from Me any benediction you wish, and I am prepared to fulfill your desire. It is My eternal principle that anyone who comes under My shelter must have all his desires fulfilled by My grace."