Allow Native Speakers Students In A Language Class For Non-Natives The Life Tree

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The Life Tree

The Tree of Life is the latest addition to APJ Abdul Kalam’s megabytes of fame. His twenty-six poems, originally composed in English, and/or translated from the Tamil original by Mani Darshi, fuse together a formidable discourse, personal and public at the same time.

As the former Prime Minister Atal Bihari Vajpayee, whose excellence as a poet has already been established, notes in the Preface, President Abdul Kalam “has contributed inestimably to the progress of our country in space research and defense technology …. He is also a sensitive and sensitive. thoughtful poet. This confluence of scientific brilliance and poetic talent is truly unique.” In The Tree of Life, the vision of the scientist intersects that of the poet, as Abdul Kalam deciphers his own humble past and relates it to the great future of the nation. While the cause of the nation dominates his consciousness, he presents a humanistic view of his personal, technological and social domains as a “mirror of the soul” to emphasize the resurgence of a powerful Indian identity in the world.

The poet’s aesthetic focus is related to nation building, through a celebration of Indian science and technology, secular culture, human values ​​and love of nature. He affirms his belief that the act of creating, be it poetry, science or engineering, is a basic human ability that must be nurtured. Integrative and interdisciplinary as his genius is, he maintains the dynamics of changes at different levels and links his consciousness to the highest emotions, making his poetry an example of the basic urge in human beings to create aesthetic meaning, merging arts, nature and sciences.

APJ Abdul Kalam blames the thoughtless, mindless adherence to fundamentalist, religious, casteist and strict social systems that disrupt harmonious relationship. His poems of love, faith and optimism in The Tree of Life indicate his innate humanity, selflessness and dedication to transform Indian society. It seeks to ignite every soul with the dream and passion that will “keep the lamp of knowledge burning / To achieve the vision – Developed India”. Abdul Kalam, the visionary scientist poet, is convinced:

“If we work and sweat for the great vision with the mind ignited,

The transformation that leads to birth

Of a vibrant and developed India it will happen.”

And this is also his prayer.

It uses the medium of poetry, articulating subjective experience and meaning, to ensure the promotion of excellence with a focus on three main areas – education, research and performance – for the emergence of a new Developed India. “We want to work for our nation / With our sweat we enrich our great land”, affirms the poet. It assimilates new ideas from contemporary sciences while embracing traditional, spiritual and artistic aspects of the human experience. It celebrates indigenous innovations and knowledge in the same way that it empathizes with the underprivileged and the poor.

The poet, sad to see waves of communalism and violence, sings the “song of creation” in one of his visionary moods, and feels the “divine splendor that reflects … the heavenly answer:

“You, the human race are the best of my creation,

You will live and live.

Give and give until you’re united,

In human happiness and pain;

My happiness will be born in you.

Love is constant,

It is the mission of humanity,

See you every day in Life Tree.

Learn and learn

My best of creations.”

The poet President of India passionately voices divine knowledge for humanity, the best of Nature’s creations, when he sees the country as a leader in the emerging Knowledge Society. He saw the Tree of Life growing with the mantra: “learn and learn”. (Elsewhere, he prays to the Almighty “to light the lamp of knowledge” and “grant us a new life.”) He feels “mutual love flowing” throughout with the intimate belonging of “billions of billions of lives” in various forms displayed in nature. . “Give and give until you are united / In human happiness and pain,” realizes Abdul Kalam in his compassionate thought and reflection on “the wonder of nature.”

“You are born, live a life of giving

And bond with bonds of affection.

Your mission is the Tree of Life.”

The metaphor of the Tree of Life, which gives the book its name, is rich in meaning and message. The poet becomes a wise and devoted philosopher, reasoning about the future of India and “the mission of human life” at the same time.

As a poet, he seems to be committed to changing tastes and beliefs from within: his style of poetry seems to emphasize the need for implicit persuasion to reorient individual, personal, institutional or public norms, social actions and roles, making the best use of knowledge today. It effectively demonstrates that poetry is not only language, but is also an articulation of the greatness of the people, achievements, hopes and aspirations, and of common sense. He puts himself in a new poetics and stands out as a leading poet. His aesthetics conform to his personal experiences, intuitions and inner self. With the implicit presence of the scientist in him throughout, he becomes remarkably creative and diverse.

As a lyrical poet with a patriotic fervor at the heart of his personal reflections, he manifests a firm belief in God and believes in the efficacy of prayer. He seeks God’s blessings for everyone “to be with great teachers / 0f high thinking” so that no one will suffer the pains of communalism and social inequity. In the poem “Harmony”, for example, he recalls that a teacher had separated him from his close friend Ramanathan when they were students in fifth standard. As the teacher had not “understood a Brahmin boy and a Muslim boy sitting together” in the class, he asked the latter to move to the back bench: “My tears were dripping; Ramanathan was crying / … The so-called educated divides our soul. ,/Sowing seeds of discord and poison”. The sensitive soul of the poet knew from the beginning that the Almighty created everyone equal, and free.

We must remember: “All men are equal and created equal / And the creator has endowed them with unalienable rights / To life, liberty and continued happiness.” It is important that people used their internal faculties and brains to defeat the “satanic temptations” inside and kept from the communal violence that “breaks the cage of peace and faith”. As he insists, “You all know: Khuda and Ram / The two are one, blossoming in love.”

The compassionate heart of the poet feels the anguish of everyone, especially the poor and needy. As he recounts, he was very moved when Mother Teresa was hospitalized in 1991. He prayed for her recovery because “Her heart is at home for those who don’t have.”

APJ Abdul Kalam also feels the presence of God in the harmony of man and nature: “Continue to love nature and care for its beings, / Then you can see the divinity in everything”; “Beauty of consciousness trapped in peace / Flowers of flowers show the Almighty in action. / … A touch of them makes all men tender”; and “Nature and man were created together, / Together they can rule this world. / Then only peace and happiness will be here.”

He means “a brave new order”, “freedom from fear”, communal harmony, character building, transparent honesty, self-discipline, optimism, “faith in the goodness and deep goodness of sea”, “love and peace of humanity”. the unity of minds, the harmony of man, nature and science, and the tree of life to Agni, which is symbolic of the power, pride and prosperity of India. Expressing Indianness to its fullest, the poet president goes well beyond the administrative initiative of the state and declares in “Rock Walls”:

“I have no house, only open spaces

Full of truth, kindness, desire and dreams:

The desire to see my country developed is great,

Dreams to see happiness and peace abound.”

The clue to the secret of success, as he says in “Message”, is:

“Love for your work and faith in your dreams,

There is no force on earth that can break your dreams.”

It is possible by cultivating and strengthening faith in yourself, in your internal resources, or the creative potential within.

Some of the best poems in the volume that can stir the soul of the reader include “My Mother”, “The Tree of Life”, “Memory”, “Tumult”, “Ancestor’s Desire” and “Rock Walls”. I find in them the true feelings of the poet’s soul.

A few poems, namely, “The Tree of Life”, “Harmony”, “Pursuit of Happiness”, “Gratitude”, “Whispers of Jasmine”, “I am the Son of Bihar”, and “My Prayer national”, appeared first. in The Luminous Spark (Bangalore: Punya Publishing, 2004), which is significant for the contribution of half a dozen visual artists who illustrated these poems with their brush and colors. The verbal and visual symphony also enhances the appeal of some of the poems in The Tree of Life. The poet’s anecdotal notes that precede almost every poem facilitate an understanding of the beautiful relationship between verbal and visual forms of creative expression. While APJ Abdul Kalam creates verbal images, Manav Gupta renders the spirit of the poet in visual images with fifteen water paintings. Painting and poetry overlap, testifying to the poet’s belief that painting and writing are forms of language.

Abdul Kalam, blessed with the “dual muse”, provides a rich feast of verbal and visual arts, combining aesthetic sensitivity, curiosity, analysis and interpretation. It naturally appreciates the painter’s sensitivity to the visual properties of his written form and, as a result, reinforces and strengthens its poetic effect.

To conclude, The Tree of Life is a poetic pioneer of the years ahead with Kalam’s personal metaphors trying to balance the linguistic and cultural gaps in conveying the aspirations of the new generation. With verbal and visual experimentation, the poems in the volume provide a heightened creative experience. They not only reveal the life, mind and spirit of the sage scientist poet, but also prove that he has a strong bond between him and his media and tools which, in effect, manifest his internal discipline and mastery individual His new book expands the national literary constellation, enriching the aesthetic dimension of Indian poetry in English today.

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