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<P ALIGN="center" STYLE="text-indent:0.34cm; page-break-after:avoid; font-weight: 700;line-height:150%; margin-top:0; margin-bottom:0"> 
  <font size="4"> 
  <img src="     " width="1" height="1" border="0">On Social Reconstruction</font></P>
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<BR>
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<FONT SIZE=3><B>I</B></FONT></P>
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<BR>
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<FONT SIZE=3>IT is one of the great errors of the human mind to take
equality as identical with uniformity. When Rousseau started the
revolutionary slogan &quot;Men are born equal&quot;, men were carried
away in the vehemence of the new spirit and thought that there was
absolutely no difference between man and man, all difference must be
due to injustice, tyranny and corruption in the social system.
Rousseau's was a necessary protest and corrective against the rank
inequality that was the order of the day. All men are, however, equal
not in the sense that all material particles – sea-sands or
molecules or atoms, for example – may be equal, that is to say,
same in dimension and mass and energy. That is the materialistic
mechanistic view, imposed by the first discoveries and conclusions of
modern Science, but which has lost much of its cogency in recent
times even in respect of the physical world. All men are equal, not
in the sense that all have the same uniform value, but that each I1as
his own value. It is the recognition of the personal worth of each
individual that gives him true equality with others and not the
casting of all into the same mould and pattern, fitting all on to the
Procrustean bed, which indeed would mean just the negation of
equality. This variability is the very basis of a living equality.
Physically all men have not the same height or weight or growth, even
so internally too all have not the same magnitude of being or similar
power of consciousness.</FONT></P>
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&nbsp;</P>
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<FONT SIZE=3>A social organization must have two fundamental objects.
The central purpose is to serve and help the individual. That is the
first thing to be remembered. Organization for the sake of</FONT><BR>
			</P>
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<FONT SIZE=3>Page – 113</FONT><BR>
			</P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><FONT SIZE=3>organization
is not the end. Organization for the sake of<FONT FACE="Arial, sans-serif">
</FONT>perpetuating a system, however laudable it may be, is not the
end either. It is, as I say, by the service that an organization
renders to its individual members, and not merely by its mechanical
order and efficiency that it is to be judged. This service, I have
said, is twofold. First, each individual must find his proper
vocation: the right man in the right place. The function of each man
must be in accordance with his nature and character. Secondly, each
person, while fulfilling his Dharma, (that is the right word) must be
trained, must have the opportunity to grow and increase in his being
and consciousness. First of all, a prosperous, at least an
adequately equipped outer life, and then as adequate a <I>lebensraum
</I>for the inner personality to have its free and full play and
expression.</FONT></P>
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<FONT SIZE=3>A totalitarian equality takes men as blocks or chunks of
wood and also cuts and clips them as such whenever and wherever
needed, thrusts them indiscriminately into any nook and corner of the
social framework for the sake of its upkeep and maintenance. It is
something that is characteristic of a modern army – thoroughly
mechanised – in which men are not different from the nuts and bolts
of a machine, all forming a stream-lined massive unity, where persons
and individuals as such have no value or consideration, they are dumb
and almost dead materials and when worn out just simply to be
replaced by others. If it is to be compared to any living thing, we
can think of only the regimentation that obtains in an ant-hill or a
bee-hive.</FONT></P>
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&nbsp;</P>
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<FONT SIZE=3>Mechanical and totalitarian equality does injustice, to
say the least, to the individual, for it does not take into account
the variable value and the particularity of each individual. It
usually gives him a position and function in the society to which his
inner nature and character do not at all respond. The result of such
indifference to individuality is evident also in a modern society
based as it is on so-called freedom, that is to say, on open
competition and struggle. The tragedy of a Bankim eking out his
subsistence as a bureaucratic official is not a rare spectacle but
the very rule of the social system in vogue. Indeed the so-called
steel-frame of governmental organization of our days sucks in all the
best brains and few can survive this process of &quot;evisceration,
deprivation, destitution, desiccation and evacuation&quot;, to
use the glowing and</FONT><BR>
			</P>
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<FONT SIZE=3>Page – 114</FONT><BR>
			</P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><FONT SIZE=3>graphic
words of T. S. Eliot, although in another connection; few can
maintain or express after passing through this grinding or sucking
machine their inner reality, the truth and beauty personal to them.
The poet* regrets:</FONT></P>
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<BR>
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<FONT SIZE=3>Perhaps in this neglected spot is laid</FONT></P>
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<FONT SIZE=3>Some heart once pregnant with celestial fire;</FONT></P>
<P ALIGN=LEFT STYLE="text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0">
<FONT SIZE=3>but why, why is it so? Because</FONT></P>
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<FONT SIZE=3>Chill Penury repress’d their noble rage</FONT></P>
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<FONT SIZE=3>And froze the genial current of the soul.</FONT></P>
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</P>
<P ALIGN=JUSTIFY STYLE="text-indent:0.34cm; line-height:150%; margin-top:0; margin-bottom:0"><FONT SIZE=3>The&quot;
chill penury&quot; was nothing else than the uncongenial atmosphere
which did not favour the growth of the soul, allow it to follow its
own line of development and fulfilment.</FONT></P>
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<FONT SIZE=3>At times a remedy was tried: the social pattern was
sought to be constructed upon the principle of &quot;Career open to
talents&quot;; this was a motto which the great Napoleon endeavoured
to carry out in practice. Instead of claims of birth, age or
position, he looked for real merit as the &quot;Open Sesame&quot; to
the highest ranks involving the gravest. duties and responsibilities.
Even he, however, could not preserve or carry out fully his good
intentions. The Imperator (the First Consul) tried the experiment,
but the Emperor already slipped off from the ideal.</FONT></P>
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&nbsp;</P>
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<FONT SIZE=3>But to tell the truth, this remedy, even if successful,
is not enough. Something radical is needed. Indeed, it is because the
radical cure is not sought and attempted that the disease continues
or reappears even if held in abeyance for a time.</FONT></P>
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<FONT SIZE=3>We have said individual or personal worth should be the
chief concern of the social governance, to bring it to birth, to
maintain and foster. it is its principal function. This means
naturally freedom, but not the freedom that is demanded by the
individualist as against the socialist or the collectivist. For there
freedom means freedom for competition and rivalry, freedom for the
egos, for selfish interests to fight and battle and survive who can.
That is the motto of the competitive society in which we have been
living for some time past. That system has become intolerable and
hence all the seismic</FONT></P>
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</P>
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<FONT SIZE=3>-------------------</FONT></P>
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<FONT SIZE=3>*Thomas Gray</FONT><BR>
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<FONT SIZE=3>Page – 115</FONT><BR>
			</P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><FONT SIZE=3>troubles
in society today. What is needed is real freedom. For it is easy to
see that under the competitive system the apparent freedom is only
apparent, a make-believe. It is not freedom, that is to say, free
choice and initiation that can work here, it is the pressure from
rivals, the impact of adverse circumstances that determine one's will
and choice. In the second place, it is not the deeper urges or
capacities that are touched and awakened in this way, it is the
superficial impulses and preoccupations that find a vent. Man is here
only a link in a chain of reactions over which he has hardly any real
control: one's decision is limited by conditions beyond one's reach,
one's hands are forced, as the common phrase goes.</FONT></P>
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<FONT SIZE=3>The problem then is this: how to arrive at the inner
freedom, how to contact the inner man, the true person and
personality? For we are aiming at nothing less than the Soul, the
Self, the Divine in man, God's purpose in the Individual, the
Individual as God's instrument. That is the <I>beau ideal, </I>so to
say, in the human personality which all schemes of social
reconstruction must have constantly in view.</FONT></P>
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&nbsp;</P>
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<FONT SIZE=3>The question now is to devise ways and means of
materialising this ideal. Circumstanced as man is, in doubt and
darkness with regard to his inner nature, one most often does not
know one's true vocation; those who do know their minds and are sure
of their &quot;mission in life&quot; are the fortunate few, and very
few indeed they are. Of the vast majority, some discover themselves
only at the fag-end of their life or when they are already far too
committed and in harness in alien fields and among alien faces;
others do not discover themselves at all, they need no such
revelation: these form the general mass in which the individuals have
not developed so far as to come out into any bold relief, they are
cast into the stereotype mould, moved more or less by the same
general forces of nature and are indistinguishable from each other.
It is upon this mass of uniformity that the totalitarian
regimentation bases itself easily and naturally.</FONT></P>
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&nbsp;</P>
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<FONT SIZE=3>Still even if human nature in the mass is like this,
what the totalitarian system does is to fix and eternise the mould.
To admit Nature as it is and leave it at that, to arrange and
organize things within that given framework, is, to say the least,
only another form of the old <I>laissez-faire </I>system. Take</FONT><BR>
			</P>
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<FONT SIZE=3>Page – 116</FONT><BR>
			</P>
<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><FONT SIZE=3>Nature
as it is, but go farther and beyond. That is the problem of all human
endeavour.</FONT></P>
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<FONT SIZE=3>In ancient times too there were conscious attempts to
build and remould human society. The Rishis were not merely spiritual
seers, but creators of the social order also. They saw by their
vision the inner truths of things, they found principles and laws,
right principles and correct laws which establish peace and
stability, on the one hand, no doubt, but on the other hand serve
also as the frame for the growth and fulfilment of the
individual being. The king with his executive body was there to see
that the laws were observed and honoured. The later law-givers (the
makers of codes, <I>smritis) </I>had not the direct and large vision
of the Rishis, but they tried their best to maintain the laws as they
understood them, elaborate them, change or modify wherever possible
or needed under given circumstances. In ancient Europe too, it was
Plato who envisaged the ideal Republic, a government of philosophers
– the wise who are not actively engaged in the turmoil of life, but
stand aloof and detached and can see more of the game and accordingly
legislate all the better. In modern times also the rise of a Feuhrer
or a Dictator seems to have been a psychological necessity: the mass
consciousness is in sore need of a guide, and as the right guide is
not easily available, the way of the false prophet is smooth and
wide open. As a protection and antidote against such a calamity, we
tried here and there to found and organise a government of all
talents.</FONT></P>
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&nbsp;</P>
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<FONT SIZE=3>But again, who are the talents and where are they? For a
modern society produces at best clever politicians, but very few
great souls if at all, who can inspire, guide and create. Not a
system or organization, but such centres of forces, with creative
vision and power, it is that that mankind sorely needs at this hour.
System and organization come after, they can only be the embodiment
of a creative vision.</FONT></P>
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<BR>
</P>
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<FONT SIZE=3>II</FONT></P>
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<BR>
</P>
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<FONT SIZE=3>The economic status is not the only or even the chief or
real status of man in the society. This should be an obvious truth. </FONT>
<BR>
</P>
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<FONT SIZE=3>Page – 117</FONT><BR>
			</P>
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<FONT SIZE=3>To reform or rebuild the society it is not enough to
find a new economic basis, however more equitable and efficient. A
man's value does not depend upon his wages nor even upon his
wageearning capacity. A man's worth is not the function of his
<I>labour. </I>To equate the two has been the capital error of &quot;Das
Kapital&quot;. That is not the Copernican revolution that is needed
in the social body today.</FONT></P>
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&nbsp;</P>
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<FONT SIZE=3>Money was always a power and those who had money were
always powerful in all ages and countries. Poverty annuls the entire
host of good qualities you may have, says the Sanskrit proverb. Only
this money power has been shifted from class to class or section to
section in a society. In the modern age the demand and tendency is
that those who are the first and immediate agents in the chain
of the production of wealth should be given all the profit and all
the advantage (barring of course the State itself which has the prior
and major claim so long as it exists). The rest are considered as
mere parasites. Those who do not thus directly produce or help in
producing wealth are a burden upon the society and they have no
justifiable place there: either they should change their vocation,
declass themselves and become labourers or they must go to the wall,
subsist somewhere somehow till they finally pass out of existence.</FONT></P>
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&nbsp;</P>
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<FONT SIZE=3>This theory of money power, in spite of its factual or
practical truth, is not the whole truth. This is, I should say, the
very old I Ptolemaic social system, in a new garb, which turns round
man as an economic – and physical being. The Copernican system
would view man chiefly as a psychological centre. A truly rational
economic system can be based upon such an inner view of the
situation. A merely economic view would take man as nothing more than
a wage-earning machine and that will give the society and its
government a mechanistic pattern. It will forget this simple truism
that a man's worth is not and need not be always commensurate with
his wage-earning capacity or even his <I>usefulness </I>as a citizen
(in the way the atom-bomb Scientists are proving useful today).</FONT></P>
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&nbsp;</P>
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<FONT SIZE=3>Personal value will mean then not productive value, but
creative value, that is to say, the capacity to create values, that
means the consideration of the psychological and moral makeup of the
individual.</FONT><BR>
			</P>
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<FONT SIZE=3>Page – 118</FONT><BR>
			</P>
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<FONT SIZE=3>What is the thing in human society which makes it
valuable, worthy of humanity, gives it a place of honour and the
right to live and continue to live? It is its culture and
civilisation, as everyone knows. Greece or Rome, China or India did
not attain, at least according to modern conceptions, a high stage in
economic evolution: the production and distribution of wealth, the
classification and organization of producers and consumers, their
relation and functions were, in many respects, what is called
primitive. An American of today would laugh at their uncouth
simplicity. And yet America has to bow down to those creators of
other values that are truly valuable. And the values are the
creations of the great poets, artists, philosophers, law-givers;
sages and seers. It is they who made the glory that was Greece or
Rome or China or India or Egypt. Indeed they are the builders of
Culture, culture which is the inner life of a civilisation. The
decline of culture and civilisation means precisely the displacement
of the &quot;cultured&quot; man by the economic man. In the present
age when economic values have been grossly exaggerated holding the
entire social fabric in its stifling grip, the culture spirit has
been pushed into the background and made subservient to economic and
other cruder forces. That was what Julien Benda, the famous French
critic and moralist, once stigmatised as &quot;La Trahison des
Clercs&quot;; only, the &quot;clercs&quot; did not voluntarily
betray, but circumstanced as they were they could do no better. The
process reached its climax – perhaps one should say the very nadir
– in the Nazi experiment and something of it still continues
in the Russian dispensation. There the intellectuals or the
intelligentsia are totally harnessed to the political machine,
their capacities are prostituted in the service of a socio-economic
plan. Poets and artists and thinkers are made to be protagonists and
propagandists of the new order. It is a significant sign of the times
how almost the whole body of scientists – the entire Brain Trust of
mankind today, one might say – have been mobilised for the
fabrication of the Atom Bomb. Otherwise they cannot subsist, they
lose all economic status.</FONT></P>
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&nbsp;</P>
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<FONT SIZE=3>In the older order, however, a kindlier treatment was
meted out to this class, this class of the creators of values. They
had patrons who looked after their physical well-being. They had the
necessary freedom and leisure to follow their own bent </FONT>
<BR>
</P>
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<FONT SIZE=3>Page – 119</FONT><BR>
			</P>
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<FONT SIZE=3>and urge of creativity. Kings and princes, the court and
the nobility, in spite of all the evils ascribed to them, and often
very justly, have nevertheless been the nursery of art and culture,
of all the art and culture of the ancient times. One remembers
Shakespeare reading or enacting his drama before the Great Queen, or
the poignant scene of Leonardo dying in the arms of Francis the
First. Those were the truly great classical ages, and art or man's
creative genius hardly ever rose to that height ever since. The
downward curve started with the advent and growth of the bourgeoisie
when the artist or the creative genius lost their supporters and had
to earn their own living by the sweat of their brow. Indeed the
greatest tragedies of frustration because of want and privation,
occur, not as much among the &quot;lowest&quot; classes who are
usually considered as the poorest and the most miserable in society,
but in that section from where come the intellectuals, &quot;men of
light and leading,&quot; to use the epithet they are honoured with.
For very few of this group are free to follow their inner trend and
urge, but have either to coerce and suppress them or stultify them in
the service of lesser alien duties, which mean &quot;forced labour.&quot;
The punishment for refusing to be drawn away and to falsify oneself
is not unoften the withdrawal of the bare necessities of life,
in certain cases sheer destitution. A Keats wasting his energies in a
work that has no relation to his inner life and light, or a
Madhusudan dying in a hospital as a pauper, are examples significant
of the nature of the social structure man lives in.</FONT></P>
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<FONT SIZE=3>It is one of the great illusions – or perhaps a show
plank for propaganda – to think or say that the so-called poorer
classes are the poorest and the most miserable. It is not so in fact.
Really poor are those who have a standard of life commensurate with
their inner nature and consciousness – of beauty and orderliness
and material sufficiency and yet their actual status and function in
society do not provide them with the necessary where-withals and
resources. No amount of philanthropic sentimentalising can suppress
or wipe off the fact that the poor do not feel the pinch of poverty
so much as do those who are poor and yet are to live and move as not
poor. It all depends upon one's standard. One is truly rich or poor
not in proportion- to one's income, but&quot; in accordance with
one's</FONT><BR>
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<FONT SIZE=3>Page – 120</FONT><BR>
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<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><FONT SIZE=3>needs
and the means to meet them. And all do not have the same needs and
requirements. This does not mean that the needs of the princes, the
aristocrats, the magnates are greater than those of the mere
commoner. No, it means that there are people, there is a section of
humanity found more or less in all these classes, but mostly in less
fortunate classes, whose needs are intrinsically greater and they
require preferential treatment. There should be none poor or
miserable in society, well and good. But this should not mean that
all the economic resources of the society must be requisitioned only
to enrich – to pamper – the poor. For there is a pampering
possible in this matter. We know the <I>nouveaux<FONT FACE="Arial Narrow, sans-serif">
</FONT>riches<FONT FACE="Arial Narrow, sans-serif">, </FONT></I>the
<I>parvenus </I>and the kind of life they lead with their fair share
boldly seized. A levelling, a formal equalisation of the economic
status, although it may mean uplift in certain cases, may involve
gross injustice to others. The ideal is not equal distribution but
rational distribution of wealth, and that distribution should
not depend upon any material function, but upon psychological
demands. Is this bourgeois economics? Even if it is so, the truth has
to be faced and recognised. You can call truth by the name bourgeois
and hang it, but it will revive all the same, like the Phoenix out of
the ashes.</FONT></P>
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<FONT SIZE=3>If it is said that the proletarian – the manual
labourer – is given economic freedom not for the sake of that
freedom merely, but for the sake of the cultural opportunity also
that he will have in that way. None can demur to this noble and
generous ideal, but- what must not be forgotten in that
preoccupation is the fact that there exists already a culturally
predisposed class in the present society who also require
immediate care and nourishment so that they may grow and flourish as
they should. In our eagerness to take up the enterprise and adventure
of reclaiming deserts and heaths and moorlands, there is a chance of
our losing sight of the precious fertile lands, rich in possibilities
that we already possess. The economic status has to be improved for
all who are adversely placed in the modern system, certainly; but for
a real improvement based upon just and true needs, for an adjustment
that will make for the highest good of the society, what is first
required is to ascertain the psychological status which should alone,
at least chiefly, determine the economic status. </FONT>
<BR>
</P>
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<FONT SIZE=3>Page – 121</FONT><BR>
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<FONT SIZE=3>In the old Indian social organisation there was at the
basis such a psychological pattern and that must have been the reason
why the structure lasted through millenniums. It was a hierarchical
system but based upon living psychological forces. Each group or
section or class in it had inevitably its appropriate function and an
assured economic status. The Four Orders – the Brahmin (those whose
pursuit was knowledge – acquiring and giving knowledge), the
Kshattriya (the fighters, whose business it was to give physical
protection), the Vaishya (traders and farmers who were in charge of
the wealth of the society, its production and distribution) and the
Sudra (servants and mere labourers ) – are a natural division or
stratification of the social body based upon the nature and function
of its different members. In the original and essential pattern there
is no sinister mark of inferiority branded upon what are usually
termed as the lower orders, especially the lowest order. If some are
considered higher and are honoured and respected as such, it meant
simply that the functions and qualities they stand for constitute in
some way higher values, it did not mean that the others have no value
or are to be spurned or neglected. The brain must be given a higher
place than the stomach, although all its support and nourishment come
from there. Hierarchy means, in modern terms, that the essential
services must pass first, should have certain priorities. And
according to the older view-point, the Brahmin, being the emblem and
repository of knowledge, was considered as the head of the social
body. He is the fount and origin of a culture, the creator of a
civilisation; the others protect, nourish and serve, although all are
equally necessary for the common welfare.</FONT></P>
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&nbsp;</P>
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<FONT SIZE=3>Fundamentally all human society is built upon this
pattern which is psychological and which seems to be Nature's own
life-plan. There is always this fourfold stratification or
classification of members in any collective human grouping: the
Intellectual (taken in the&quot; broadest sense) or the
Intelligentsia, the Military, the Trader and the Labourer. In the
earlier civilisations – when civilisation was being formed –
especially in the East, it ,was the first class. that took precedence
over the rest and was especially honoured; for it is they who give
the tone and temper and frame of life in the society. In later</FONT><BR>
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<FONT SIZE=3>Page – 122</FONT><BR>
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<FONT SIZE=3>epochs, in the mediaeval age for example, the age of
conquerors and conquistadors, and of Digvijaya, man as the warrior,
the Kshattriya, the Samurai or the Chivalry was given the place of
honour. Next came the age of traders and merchants, and the
industrial age with the invention of machines. Today the labourer is
rising in his turn to take the prime place. As we have said, a
normally healthy society is a harmonious welding of these four
elements. A society becomes diseased when only one member gets
inflated and all-powerful at the expense of others or whenever there
is an unholy alliance of some against the rest. Priest-craft, the
Church militant, Fanaticism (religious or ideological), Inquisition
are corruptions that show themselves when the first principle,
the principle of Brahminhood, becomes exclusive and brings in
arrogance and ignorance. Similarly colonisation and imperialism
of the type only too familiar to us are aberrations of the spirit
that the second principle embodies – the spirit of the Kshattriya.
Likewise financial cartels, the industrial magnates, the profiteer,
the <I>arriviste </I>are diseased growths in the economic body of a
modern society which has forgotten the true Vaishya spirit that seeks
to produce wealth in order to share and distribute fairly and
equitably. The remedy of these ills society has suffered from is not
the introduction of a fourth evil, the tyranny of the Fourth Estate
of the proletariate. The Fourth was reduced, it is true, to a state
of slavery and serfdom, of untouchability, at its <I>reductio ad
absurdum. </I>The cure, we say, is not in blind revolt and an
inauguration of the same evil under a new name and form, which means
its perpetuation, but in the creation of a new life and soul, that
can happen only with the creation of a new head and front Zeus-like
that would give birth to the goddess of light and knowledge, inspirer
of a true Brahminhood.</FONT></P>
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<FONT SIZE=3>We repeat a fair and sure economic basis has to be found
for the down-trodden, proletarian or other. For the proletariate is
not the only unfortunate in the human society. There are whole groups
of the unfortunate in the three other Estates also. Or perhaps <I>if
</I>we like we can extend the meaning of the term &quot;proletariate&quot;
and include in it all the less favoured sections of all the Four
Orders</FONT></P>
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&nbsp;</P>
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<FONT SIZE=3>As already stated, the remedy is to be sought in the
salvage </FONT><BR>
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<FONT SIZE=3>Page – 123</FONT><BR>
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<P ALIGN=JUSTIFY style="line-height: 150%; margin-top: 0; margin-bottom: 0"><FONT SIZE=3>of
the individual. The present trend of social forces is towards
movements in the mass. That was necessary perhaps; for larger, wider,
indeed world-wide unities have to be found and established for the
unification of the whole of humanity. But in the drive towards
that-goal Nature seems to have overlooked for the moment the case of
the individual, and naturally, man has been blind and one-sided in
his attempts to reform and rebuild society and the world. This
neglected thread has to be taken up again and put back into the web
of social life. The value of the individual, the worth and speciality
of each person has to be found and recognised; indeed it is round
that centre that society can best be reformed and remade. And this
can only be done by a spiritual outlook. For, the true individual is
founded in the spirit, the spiritual consciousness; so long as man is
limited to his body, life and mind, and his functions are solely
determined by his earthly nature, so long he must needs be taken as a
mere element in the mass, the cosmic mass. The true individual or
person emerges only when something of man's spiritual being finds
expression in these lower elements of his nature. And when man
totally transcends his inferior sphere of existence and rises into
his divine status where things are marshalled and organised through
each individual truth-centre, then only there is the chance of a
perfect social system descending upon earthly life.</FONT></P>
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<FONT SIZE=3>Perhaps this is a far cry from the level of our normal
humanity. But things have to be regarded and moulded from the highest
heights; otherwise there will be no real solution, there can be only
a temporary make-believe and a final frustration.</FONT><BR>
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<FONT SIZE=3>Page – 124</FONT></P>
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