I wish I could reply ‘Why are you so loud and talkative’ to everyone who asks me ‘Why are you so quiet’, but it’s considered rude.
I wish I could reply ‘Why are you so loud and talkative’ to everyone who asks me ‘Why are you so quiet’, but it’s considered rude.
Thumbaippatti village of Madurai once had a fresh water pond “Oorani”. Only savarna people are allowed to enjoy water from this pond. So called lowborns had to adjust with the mucky water outside of the village. But one boy was not inclined to do the adjustment. One day he walk upright through savarna street and show his rage by drinking water from Oorani. Though they crucified him, this ruction handover the flame into nearby areas and created new dawn to the oppressed people. This boy was then renowned as a character of non-controversial honest staright-forward politics. His name is Kakkan.
Hunger for dalit freedom forge him to work for Harijana Seva Sangham from school days itself. Kakkan along with A Vaidhyanatha Iyer led dalits to enter inside Madurai Meenakshiamman temple in 1939 was a revolutionary event. Kakkan joined Indian National Congress at the time of National movement. He had met Gandhi during his visit to Madurai and accompanied in his travel. Kakkan was impressed by Gandhiyan ideologies and thereafter he identified himself as Gandhiyan. British arrested him for participating in the Quit India movement and beaten up in the lockup for five full days.
He was dying and taken to hospital in a mule charabanc along with dead bodies, fortunately succeeded death by margin of hair. But sooner he was send to Alipura central jail in Andra. Whip and hunger tested him. Two years of severe imprisonment straw his pulp.
He was elected from Madurai during the first general election of Independent India. Being the second self of Kamarajar, Kakkan becomes the precident of Tamilnadu congress committee after 1957 election. Kakkan becomes the first person from an oppressed community to become a precident in the history of congress. He was taken the charge of the police, electricity, welfare of sheduled caste and sheduled tribes, food and consumer affairs, Irrigation, alcohol prohibition and animal husbandry ministries. He build Mettur and Vaigai reservoirs. He played vital role in executing Kamarajar’s revolutionary midday meal scheme. He opened more than hundred schools especially in under developed villages. He started Tamilnadu Agricultural university. He economically protected the agricultural societies of Tamilnadu. He was the first to give structure to Tamiladu vigilance and many more.
Success stories apart, after the defeat in 1967 election Kakkan had to vaccate from govt guest house and had to walk from streets to streets for a rented house. There was no surprice that he only posses two pair of khadar and a cheppal to his name since he gave all his salary to various welfare funds. He always refused to use ministerial luxuries for unofficial activities including party meetings. One day he was traveling through local bus to attend congress public meeting and he was the transport minister then. Unfortunately he didn’t had enough money to take the ticket. Even the bus conductor and passengers requested him to stay in the bus, but he travelled some distance corresponding to the money he paid and walked the rest!
After the death of Kamarajar, Kakkan was retired from active politics. Later he was diagnosed with arthritis and admitted in Madurai govt hospital. It was during that time MGR visited the hospital to seek the welfare of Madurai Muthu (Ex mayor) had also look over the fecilities in local ward. MGR was shocked to see Kakkan lying on naked floor. He immediately ordered doctors to take him to special ward and gave money for the treatment. But Kakkan kindly refused the money with a smile. It of no doubt that MGR who passed the bill for free transportation and free medical aid for ex ministers had seen Kakkan in his mind.
In 1983 december 23rd Kakkan passed away. In lot of ways I feel so guilty for not cherishing the valued contribution of Kakkan. This generation barely know his name. No one built memorial for him. Nither showered flowers on him nor recited poems…
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(Image is taken from google)
We are somewhat happier than our ancestors, the increase in our well-being is far less than we might have expected. In the Stone Age, the average human had at his or her disposal about 4,000 calories of energy per day. This included not only food, but also the energy invested in preparing tools, clothing, art and campfires. Today Americans use on average 228,000 calories of energy per person per day, to feed not only their stomachs but also their cars, computers, refrigerators and televisions. The average American thus uses sixty times more energy than the average Stone Age hunter-gatherer. Is the average American sixty times happier?
In ancient agricultural societies human violence caused about 15 per cent of all deaths, during the twentieth century violence caused only 5 per cent of deaths, and in the early twenty-first century it is responsible for about 1 per cent of global mortality. In 2012 about 56 million people died throughout the world; 620,000 of them died due to human violence (war killed 120,000 people, and crime killed another 500,000). In contrast, 800,000 committed suicide, and 1.5 million died of diabetes. Sugar is now more dangerous than gunpowder! So are we still happy?
The glass ceiling of happiness is held in place by two stout pillars, one psychological, the other biological. On the psychological level, happiness depends on expectations rather than objective conditions. We don’t become satisfied by leading a peaceful and prosperous existence. Rather, we become satisfied when reality matches our expectations. The bad news is that as conditions improve, expectations balloon. Dramatic improvements in conditions, as humankind has experienced in recent decades, translate into greater expectations rather than greater contentment. If we don’t do something about this, our future achievements too might leave us as dissatisfied as ever.
On the biological level, both our expectations and our happiness are determined by our biochemistry, rather than by our economic, social or political situation. We never react to events in outside world, but only to sensations in our own bodies.
You don’t have to score the winning goal in the World Cup Final to feel such sensations. If you receive an unexpected promotion at work, and start jumping for joy, you are reacting to the same kind of sensations. The deeper parts of your mind know nothing about football or about jobs. They know only sensations. If you get a promotion, but for some reason don’t feel any pleasant sensations – you will not feel satisfied. The opposite is also true. If you have just been fired (or lost a decisive football match), but you are experiencing very pleasant sensations (perhaps because you popped some pill), you might still feel on top of the world.
The bad news is that pleasant sensations quickly subside and sooner or later turn into unpleasant ones. Even scoring the winning goal in the World Cup Final doesn’t guarantee lifelong bliss. In fact, it might all be downhill from there. Similarly, if last year I received an unexpected promotion at work, I might still be occupying that new position, but the very pleasant sensations I experienced on hearing the news disappeared within hours. If I want to feel those wonderful sensations again, I must get another promotion. And another. And if I don’t get a promotion, I might end up far more bitter and angry than if I had remained a humble pawn.
This is all the fault of evolution. For countless generations our biochemical system adapted to increasing our chances of survival and reproduction, not our happiness. The biochemical system rewards actions conducive to survival and reproduction with pleasant sensations. But these are only an ephemeral sales gimmick. We struggle to get food and mates in order to avoid unpleasant sensations of hunger and to enjoy pleasing tastes and blissful orgasms. But nice tastes and blissful orgasms don’t last very long, and if we want to feel them again we have to go out looking for more food and mates.
The biochemical pursuit of happiness is also the number one couse of crime in the world. People drink alcohol to forget, they smoke pot to feel peaceful, they take cocaine and methamphetamines to be sharp and confident, whereas Ecstasy provides ecstatic sensations and LSD sends you to meet Lucy in the Sky with Diamonds. What some people hope to get by studying, working or raising a family, others try to obtain far more easily through the right dosage of molecules. This is an existential threat to the social and economic order, which is why countries wage a stubborn, bloody and hopeless war on biochemical crime.
If I identify happiness with fleeting pleasant sensations, and crave to experience more and more of them, I have no choice but to pursue them constantly. When I finally get them, they quickly disappear, and because the mere memory of past pleasures will not satisfy me, I have to start all over again. Even if I continue this pursuit for decades, it will never bring me any lasting achievement; on the contrary, the more I crave these pleasant sensations, the more stressed and dissatisfied I will become. To attain real happiness, humans need to slow down the pursuit of pleasant sensations, not accelerate it.
At present, humankind has far greater interest in the biochemical solution. No matter what monks in their Himalayan caves or philosophers in their ivory towers say, for the capitalist juggernaut, happiness is pleasure. Period. With each passing year our tolerance for unpleasant sensations decreases, and our craving for pleasant sensations increases. Both scientific research and economic activity are geared to that end, each year producing better painkillers, new ice-cream flavours, more comfortable mattresses, and more addictive games for our smartphones, so that we will not suffer a single boring moment while waiting for the bus.
Yuval Noah Harai
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Life in it’s evolutionary perspective is an incomplete measure of success. It judges everything by the criteria of survival and reproduction, with no regard for individual suffering and happiness. Like humans, domesticated chickens and cattle may well be an evolutionary success story, but they are also among the most miserable creatures that ever lived. The domestication of animals was founded on a series of brutal practices that only became crueller with the passing of the centuries.
The natural lifespan of wild chickens is about seven to twelve years, and of cattle about twenty to twenty-five years. In the wild, most chickens and cattle died long before that, but they still had a fair chance of living for a respectable number of years. In contrast, the vast majority of domesticated chickens and cattle are slaughtered at the age of between a few weeks and a few months, because this has always been the optimal slaughtering age from an economic perspective.
Egg-laying hens, dairy cows and draught animals are sometimes allowed to live for many years. But the price is subjugation to a way of
life completely alien to their urges and desires. It’s reasonable to assume,
for example, that bulls prefer to spend their days wandering over open prairies in the company of other bulls and cows rather than pulling carts
and ploughshares under the yoke of a whip-wielding ape. In order to turn bulls, horses, donkeys and camels into obedient draught animals, their natural instincts and social ties had to be broken, their aggression and sexuality contained, and their freedom of movement curtailed. Farmers developed techniques such as locking animals inside pens and cages, bridling them in harnesses and leashes, training them with whips and cattle prods, and mutilating them.
Cows, goats and sheep produce milk only after giving birth to calves, kids and lambs, and only as long as the youngsters are suckling. To continue a supply of animal milk, a farmer needs to have calves, kids or lambs for suckling, but must prevent them from monopolising the milk. One common method throughout history was to simply slaughter the calves and kids shortly after birth, milk the mother for all she was worth, and then get her pregnant again. This is still a very widespread technique. In many modern dairy farms a milk cow usually lives for about five years before being slaughtered. During these five years she is almost constantly pregnant, and is fertilised within 60 to 120 days after giving birth in order to preserve maximum milk production. Her calves are separated from her shortly after birth. The females are reared to become the next generation of dairy cows, whereas the males are handed over to the care of the meat industry.
A modern calf in an industrial meat farm. Immediately after birth the calf is separated from its mother and locked inside a tiny cage not much bigger than the calf’s own body. There the calf spends its entire life – about four months on average. It never leaves its cage, nor is it allowed to play with other calves or even walk – all so that its muscles will not grow strong. Soft muscles mean a soft and juicy steak. The first time the calf has a chance to walk, stretch its muscles and touch other calves is on its way to the slaughterhouse. In evolutionary terms, cattle represent one of the most successful animal species ever to exist. At the same time, they are some of the most miserable animals on
Today these animals are often mass-produced in factory-like facilities, their bodies shaped in accordance with industrial needs. They pass their entire lives as cogs in a giant production line, and the length and quality of their existence is determined by the profits and losses of business corporations. Even when the industry takes care to keep them alive, reasonably healthy and well fed, it has no intrinsic interest in the animals social and psychological needs.
They feel strong urges to scout their environment, forage and peck around, determine social hierarchies, build nests and groom themselves. But the egg industry often locks the hens inside tiny coops, and it is not uncommon for it to squeeze four hens to a cage, each given a floor space of about twenty-five by twenty-two centimetres. The hens receive sufficient food, but they are unable to claim a territory, build a nest or engage in other natural activities. Indeed, the cage is so small that hens are often unable even to flap their wings or stand fully erect. Male chicks and imperfect female chicks are picked off the conveyor belt and are then asphyxiated in gas chambers,
dropped into automatic shredders, or simply thrown into the rubbish, where they are crushed to death. Hundreds of millions of chicks die each year in such hatcheries.
Pigs are among the most intelligent and inquisitive of mammals, second perhaps only to the great apes. Yet industrialised pig farms routinely confine nursing sows inside such small crates that they are literally unable to turn around (not to mention walk or forage). The sows are kept in these crates day and night for four weeks after giving birth. Their offspring are then taken away to be fattened up and the sows are
impregnated with the next litter of piglets.
They diary cows live almost all their allotted years inside a small enclosure; standing, sitting and sleeping in their own urine and
excrement. They receive their measure of food, hormones and
medications from one set of machines, and get milked every few hours by another set of machines. The cow in the middle is treated as little
more than a mouth that takes in raw materials and an udder that produces a commodity. Treating living creatures possessing complex emotional worlds as if they were machines is likely to cause them not
only physical discomfort, but also much social stress and psychological
Just as the Atlantic slave trade did not stem from hatred towards Africans, so the modern animal industry is not motivated by animosity. Again, it is fuelled by indifference. Most people who produce and consume eggs, milk and meat rarely stop to think about the fate of the chickens, cows or pigs whose flesh and emissions they are eating. Those who do think often argue that such animals are really little different from machines, devoid of sensations and emotions, incapable of suffering. Ironically, the same scientific disciplines which shape our milk machines and egg machines have lately demonstrated beyond reasonable doubt that mammals and birds have a complex sensory and emotional make-up. The conclusion was inescapable: animals must have psychological needs and desires that go beyond their material requirements, and if these are not fulfilled, they will suffer greatly!
Around the time that Homo sapiens was elevated to divine status by humanist religions, farm animals stopped being viewed as “life” that could feel pain and distress, and instead came to be treated as machine.
Yuval Noah Harari
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[Images are taken from google]
If you were an eighteen year-old youth in a small village 5,000 years ago you’d probably think you were good-looking because there were only fifty other men in your village and most of them were either old, scarred and wrinkled, or still little kids. But if you are a teenager today you are a lot more likely to feel inadequate. Even if the other guys at school are an ugly lot, you don’t measure yourself against them but against the movie stars, athletes and supermodels you see all day on television, Facebook and giant billboards.
What is happiness for you?
Winning a lottery? Buying new house? A promotion? True love?
Let me clarify this for you, Nobody was ever made happy by winning the lottery, buying a house, getting a promotion or even finding true love. People are made happy by one thing and one thing only – pleasant sensations in their bodies. The complex system of nerves, neurons, synapses and various biochemical substances such as serotonin, dopamine and oxytocin!
A person who just won the lottery or found new love and jumps from joy is
not really reacting to the money or the lover. She is reacting to various
hormones coursing through her bloodstream, and to the storm of electric signals flashing between different parts of her brain.
Evolution has moulded us to be neither too miserable nor too happy. It enables us to enjoy a momentary rush of pleasant sensations,but these never last for ever. Sooner or later they subside and give place to unpleasant sensations.
For example, evolution provided pleasant feelings as rewards to males
who spread their genes by having sex with fertile females. If sex were not accompanied by such pleasure, few males would bother. At the same
time, evolution made sure that these pleasant feelings quickly subsided. If orgasms were to last for ever, the very happy males would die of hunger for lack of interest in food, and would not take the trouble to look for additional fertile females.
Think for a moment of your family and friends. You know some
people who remain relatively joyful, no matter what befalls them. And
then there are those who are always disgruntled, no matter what gifts
the world lays at their feet. We tend to believe that if we could just change our workplace, get married, finish writing that novel, buy a new
car or repay the mortgage, we would be on top of the world. Yet when
we get what we desire we don’t seem to be any happier. Buying cars and
writing novels do not change our biochemistry. They can startle it for a
fleeting moment, but it is soon back to its set point.
Nothing captures the biological argument better than the famous New
Age slogan: ‘Happiness Begins Within.’ Money, social status, plastic
surgery, beautiful houses, powerful positions – none of these will bring
you happiness. Lasting happiness comes only from serotonin, dopamine
That’s one option. Another is that the findings demonstrate that happiness is not the surplus of pleasant over unpleasant moments. Rather, happiness consists in seeing one’s life in its entirety as meaningful and worthwhile.
Hence any meaning that people ascribe to their lives is just a “delusion”. The scientist who says her life is meaningful because she increases the store of human knowledge, the soldier who declares that his life is meaningful because he fights to defend his homeland, and the entrepreneur who finds meaning in
building a new company are no less delusional than their medieval counterparts who found meaning in reading scriptures, going on a
crusade or building a new cathedral.
So perhaps happiness is synchronising one’s personal delusions of meaning with the prevailing collective delusions. As long as my personal narrative is in line with the narratives of the people around me, I can convince myself that my life is meaningful, and find happiness in that conviction.
So I have two alternate happinesses with me.
One. If happiness is based on feeling pleasant sensations, then in order to be happier we need to re-engineer our biochemical system.
Two. If happiness is based on feeling that life is meaningful, then in order to be happier we need to delude ourselves more effectively.
This is quite a depressing conclusion. So let me conclude again. Happiness is no more than fleeting vibrations, changing every moment, like the ocean waves. If five minutes ago I felt joyful and purposeful, now these feelings are gone, and I might well feel sad and dejected. So if I want to experience pleasant feelings, I have to constantly chase them, while driving away the unpleasant feelings. Even if I succeed, I immediately have to start all over again, without ever getting any lasting reward for my troubles.
So why so struggle to achieve that disappears as soon as it arises??
Yuval Noah Harari
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Images are taken from Pinterest.com
“Politicians are all liars” is something what I’m suffering from my childhood. Apart from a twelve mark Mahathma Gandhi and Salt Sathyagraha in textbook, no one talk to me about good politicians. Why are we so forgetful??
Put aside the emotional hype their politics bringing in, we need to go back to what is important. We need to celebrate them for being morally upright and gentle in speech.
With hundreds of thousands of men away fighting during the second world war, labour shortages became acute and British were in need of Indian manpower. Mahatma Gandhi asked Indians to not cooperate with the English men. So Britain promote their biased war policies and British side of world war 2. They set up a British friendly drama in a local school of Tirunelveli. Nallakannu, the school boy entered in to the scene and protested against British imperialism with a earth breaking battle cry. The story of tozhar Nallakannu begins here.
As a adherent of Gandhi, he joined Tirunelveli Hindu college for higher studies, where he was brutally beaten by British sepoys and get dismissed from college for initiating “Vellayane Veliyeru” movement. The sixteen year old then understand that Gandhiism won’t give him the liberation he wanted; while Jeeva’s communism seemed to be ultimate adobe of just and best supported his revolutionary credos. This communism made him to work for suppressed people, had stayed with them, had food with them and taught them how to fight for their rights.
Independent India banned communism in 1948 in the name of revolutionary insurrections across the country. The leaders were hunted one after the other. Nallakannu went underground, holding his party in one hand. Nallakannu continue to speak communism to his people through red posters and rude wall drawings.
On 1949 Dec 30, cops arrested him from Puliankulam. Police boomed hundred questions one after the other. Patrol boots tasted his flesh, lathis soaked in blood. Nallakannu utter nothing. Provoked by this, an officer lit a cigar and started to burn his rugged brave mustache bristle by bristle and fumed Nallakannu’s lips. But he remain unshaked.
Finally he was given a life sentence of 14 years upon anti government activities. Imprisonment fueled socialist within him in the company of left books. Quoting his “Meesayai pudungiya pothilum..”, he challenged bourgeois – government monarchy by throwing myre of his mustache at it. There after he removed his mustache as a mark of his protest.
Released from jail, Nallakannu continue to revolt for temple entry, walking through public roads, land ownership and most importantly he restrained casteist fanatics of southern Tamilnadu. He is a great environmentalist, put an end to the sand mafia in Tamirabharani and Kaveri rivers through a 21 day hunger strike. In 1985 he single handedly abolished the horse race court plan in Coutralam water falls. His protest against CAA along with youngsters at the age of 94 was remarkable. He devoted his life for the unreserved and their fight backs.
This man who show up in old mucky getups, who gave all the money in his pocket to party and to farmer’s associations, who sleep in party office and bus stands, who do politics for poor strays refugees was given failure failure and failure only by his fellow people in every general elections.
In 2019, Nallakannu was asked to vacate the house he was living in and now reside with his daughter in a rented house. Among the corrupted politicians taking bribe and live with all luxury, Tamil people and communist party was failed to celebrate tozhar Nallakannu.
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Image is taken from google
Why should we become addicted to another person?
Every addiction arises from an unconscious refusal to face and move through your own pain. Every addiction starts with pain and ends with pain. Whatever the substance you are addicted to – alcohol, food, drugs, or a person – you are using something or somebody to cover up your pain. That is why, after the initial euphoria has passed, there is so much unhappiness, so much pain in intimate relationships. They do not cause pain and unhappiness. They
bring out the pain and unhappiness that is already in you. Every addiction does that. Every addiction reaches a point where it does not work for you anymore, and then you feel the pain more intensely than ever.
On the positive side, you are “ln Love” with your partner. This is at first a deeply satisfying state. You feel intensely alive. Your existence has suddenly become meaningful
because someone needs you, wants you, and makes you feel special, and you do the same for him or her. When you are together, you feel whole. This feeling can become so intense that the rest of the world fades into insignificance.
However, you may also have noticed that there is a neediness and a clinging quality to that intensity. You become addicted to the other person. He or she acts on you like a drug. You are on a high when the drug is available, but even the possibility or the thought that he or she might no longer be there for you can lead to jealousy, possessiveness, blaming and accusing in the fear of loss. If the other person does leave you, this can give rise to the most intense hostility or the most profound grief and despair. In an instant, loving tenderness can turn into a savage attack or dreadful grief.
Where is the love now? Can love change into its opposite in an instant? Was it love in the first place, or just an addictive grasping and clinging
The reason why the romantic love relationship is such an intense and universally sought-after experience is that it seems to offer liberation from a deep-seated state of fear, need, lack, and incompleteness that is part of the human condition in its unredeemed and unenlightened state. There is a physical as well as a psychological dimension to this state.
On the physical level, you are obviously not whole, nor will you ever be: You are either a man or a woman, which is to say, one-half of the whole. On this level, the longing for wholeness manifests as male female attraction, man’s need for a woman, woman’s need for a man. It is an almost irresistible urge for union with the opposite energy polarity. The root of this physical urge is a spiritual one: the longing for an end to duality, a return to the state of wholeness. Sexual union is the closest you can get to this state on the physical level. This is why it is the most deeply satisfying experience the physical realm can offer.
But sexual union is no more than a fleeting glimpse of wholeness, an instant of bliss. As long as it is unconsciously sought as a means of salvation, you are seeking the end of
duality on the level of form, where it cannot be found. You are given a tantalizing glimpse of heaven, but you are not allowed to dwell there, and find yourself again in a separate
On the psychological level, the sense of lack and incompleteness is, if anything, even greater than on the
physical level. As long as you are identified with the mind, you have an externally derived sense of self. That is to say, you get your sense of who you are from things that ultimately have nothing to do with who you are: your social role, possessions, external appearance, successes and failures, belief systems, and so on. This false, mind-made self, the ego, feels vulnerable, insecure, and is always seeking new things to identify with to give it a feeling that it exists. But nothing is ever enough to give it lasting fulfillment. Its fear remains; its sense of lack and neediness remains.
But then that special relationship comes along. It seems to be the answer to all the ego’s problems and to meet all its needs. At least this is how it appears at first. All the other
things that you derived your sense of self from before, now become relatively insignificant.
You now have a single focal point that replaces them all, gives meaning to your life, and through which you define your identity: the person you are “In Love” with. You are no longer a disconnected fragment in an uncaring universe, or so it seems. Your world now has a center: the loved one.
The fact that the center is outside you and that, therefore, you still have an externally derived sense of self does not seem to matter at first. What matters is that the underlying feelings of incompleteness, of fear, lack and unfulfillment so characteristic of the egoic state are no longer there or are they? Have they dissolved, or do they continue to exist underneath the happy surface reality?
If in your relationships you experience both “love” and the opposite of love. Then it is likely that you are confusing ego attachment and addictive clinging with love. You cannot love your partner one moment and attack him or her the next. True love has no opposite. If your “love” has an opposite, then it is not love but a strong ego-need for a more complete and deeper sense of self, a need that the other person temporarily meets. It is the ego’s substitute for salvation, and for a short time it almost does feel like salvation.
You are a human mind again, pretending to be a human being, interacting with another mind, playing Love..
The Power of Now Journel
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Images are taken from pinterest.com
Say I’m a bird.
Say, I’m a bird.
Say it! I’m a bird.
You’re a bird.
Now say you’re a bird too..
If you’re a bird, I’m a bird.
“I’m not mad. I’m hurt. There’s a difference.”
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Images are taken from pinterest.com
I’m being the best smarterrichersexier and popular than rest of human beings. Spending all my life in a wonderfully fulfilling job that save my planet one day. Being such a complex man is amazing. Life becomes selfie-ready to bang all the day. But’…
To generalise is to be an idiot I can’t even think of affording a smile right now haha!
Because you need a dream.. a plan.. work hard and most importantly money or right that people around you. Or you will ended up like me or that one looking in the garbage for food…..
Their world is organised, it’s own meeting places, customs and traditions, their libidinous lust! Yes, I don’t have goals. I don’t have talents. I don’t have things to be happy. Yet.. I wake up every day?
I survived halfway between being here and gone. I settle for the thought of calling her on the phone. Her melancholic smile…
She is not in the rainbow, she is not in the rain. She claimed to love the poets with her eyes passion bright. But I never speak lightly to her. My words never support her thesis. And… on my worst days “I am a poet!”
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She hide my sky in her eyes. She seemed like a friend, sometimes more than a friend until I thought about the pain if something went wrong.
Stay. Was all I really wanted to say…
She walks in beauty as night
All the best for the dark and bright
Meet her in the aspect of her eyes.
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