Tag: relationships

  • Letter to Mai on Guru Purnima

    My eternal love

    Dear Mai,

    Before the day of Guru Purnima comes to an end, I wanted to write you a letter. Strangely, this is the first letter I have ever written to you. I never really needed to write one—you were always there with me. And even when you were not physically beside me, you were just a phone call away.

    I miss you, Mai.

    You were the one I loved with all my heart. But saying “you loved me” is not enough. A mother’s love cannot be measured in words. It is eternal, unconditional, and perhaps the purest form of love that exists.

    From my childhood, I somehow always felt that I had to protect you, that I had to live for you. You were so vulnerable and so innocent at times. You were an ambitious young woman whose dreams were crushed—first by your parental family and then by your marital family.

    I often marvelled at your resilience, but I also struggled with the fact that you never stood up for yourself. Perhaps no one had ever taught you how. Yet, despite that, you taught us something even more valuable—to withstand pressure, to remain strong, and to follow our dreams.

    Today is the first Guru Purnima when I cannot touch your feet. You are my first Guru. Distance, time, and even death cannot change that.

    I still remember the last Guru Purnima in the hospital. You were so unwell. I don’t know whether I was being insensitive or simply trying to prepare myself when I said, “Mom, let me offer my last pranam to you.” And you quietly replied, “My last blessing to you. Everything comes to an end. Nothing is stagnant.”

    Mai… I have carried those words in my heart ever since.

    Did I, in some way, push you to leave this world by saying that?

    I don’t know why this thought keeps haunting me.

    I am sorry, Mom.

    I love you. And I miss you far more than words can ever express.

    I am still trying to figure out what life is without you. My life revolved around you—our countless conversations, those little phone calls every now and then, asking each other the smallest things. It has been a year now without hearing your voice. I still cannot believe that life has somehow continued.

    But believe me, a part of me left with you forever.

    However hard I try, I know I will never be the same person again.

    On this Guru Purnima, I bow my head before my first Guru—my Mai.

    Jai Guru, Mummy!!

    Your Deepu, always.

  • The Prophet Dialogues-Conversation-I

    The Day of Departure

    “Disclose us to ourselves.”

    GyaniNani and TD

    A note on TD: TD is the one who asks. Younger, unhurried, unwilling to accept a beautiful sentence until it has been tested. Every Nani needs one. TD is also, on most days, the reader.

    TD: Everyone quotes The Prophet for its chapter on children. Why are we beginning somewhere else?

    GyaniNani: Because before Almustafa speaks about children, or love, or freedom, he must first learn to leave.

    TD: Leave what?

    GyaniNani: Everything he has been. Every journey begins with a departure. Every new beginning asks us to set down something we have loved with our whole heart.

    TD: We don’t talk about it that way.

    GyaniNani: No. We celebrate beginnings. We rarely honour the courage of endings.

    TD: One line stayed with me.

    “I cannot withdraw from them without a burden and an ache.”

    Why those words? He is the wise one. Shouldn’t wisdom hurt less?

    GyaniNani: I used to think so. I thought detachment was the goal — that if I loved correctly, leaving would be light.

    I no longer think that.

    The ache is not a failure of wisdom. The ache is the receipt. It is proof that something was real.

    TD: Then what does wisdom change?

    GyaniNani: Not the pain. Only what we do with it. Then he says something more:

    “It is not a garment I cast off this day, but a skin that I tear with my own hands.”

    A garment can be changed.

    A skin has grown into us. It is our identity, our history, sometimes our whole sense of ourselves.

    Life’s deepest transformations are never superficial. They ask us to become someone new.

    TD: That reminds me of childbirth.

    Pregnancy ends. Motherhood begins.

    The ending and the beginning happen in the same moment.

    GyaniNani: And Gibran has a line for exactly that:

    “And shall it be said that my eve was in truth my dawn?”

    Perhaps birth is our first lesson in letting go — for the mother and for the child both.

    Nine months of protecting a child by holding the child within.

    Then one day love asks for the opposite.

    To let go.

    Perhaps every stage of a child’s growth is another small birth.

    The first day at school.

    The first journey alone.

    The first job.

    Marriage.

    Every milestone asks the parent to loosen the grip without loosening the love.

    A question, before we go further.

    What was the last thing you let go of that you are still, quietly, holding? Say it in one line.

    TD: Nani, I want to push back.

    GyaniNani: Please.

    TD: “Loosen the grip without loosening the love” — that is a lovely sentence. But some people let go because they are tired. Some let go and call it wisdom when it was really giving up. How do you tell the difference?

    GyaniNani: You are right, and I do not have a clean answer.

    The only difference I have found is direction. Letting go leaves you facing the other person, still wanting their good. Giving up turns you away.

    But I have not always known which one I was doing at the time. Sometimes I only knew years later.

    TD: So you can get it wrong.

    GyaniNani: Often. That is why this is a conversation and not a lesson.

    TD: Then he asks,

    “Shall the day of parting be the day of gathering?”

    How can parting become gathering?

    GyaniNani: Think of a teacher on her last day.

    People do not come only to say goodbye. They come carrying memories. Gratitude. Stories she had forgotten she was part of.

    Perhaps departures are the days when we finally see the harvest of seeds we sowed without noticing.

    “If this is my day of harvest, in what fields have I sowed the seed, and in what unremembered seasons?”

    TD: Then this one.

    “Am I a harp that the hand of the mighty may touch me, or a flute that his breath may pass through me?”

    Why call himself a harp? Or a flute?

    GyaniNani: Sit with what a flute actually is.

    A flute is a hollow thing.

    It makes music not because it is full, but because it is empty — and because it has been pierced. Every hole in it was made deliberately. Without the wounds, there is no music.

    TD: That is uncomfortable.

    GyaniNani: It is meant to be. This is the most spiritual line in the chapter and it is disguised as a modest question.

    Because it asks two things at once. Can you be emptied? And can you let the breath be someone else’s?

    The flute does not create the music. It permits the music.

    And in the moment of playing, the player and the instrument are not two. Creator and creation become one.

    TD: And that applies where?

    GyaniNani: Everywhere love is real.

    Parents to their children.

    Teachers to their students.

    Friends.

    We are not owners of life. We are lent it, and asked to keep it warm.

    The gardener does not create the seed. Yet the gardener’s love helps it become a tree.

    TD: Gibran asks that too —

    “Shall my heart become a tree heavy-laden with fruit that I may gather and give unto them?”

    GyaniNani: And notice he asks it. He does not declare it.

    He is not certain he has anything to give. On the day everyone gathers to call him wise, he is quietly asking whether he ever was.

    That is the difference between a teacher and a guru.

    TD: There is one line I keep returning to.

    “A noontide have you been in our twilight, and your youth has given us dreams to dream.”

    GyaniNani: That line undoes me a little.

    Because the elders are speaking. And they are telling the young man that he was their light.

    We assume the direction of wisdom. Old to young. Nani to grandchild.

    Gibran reverses it in a single sentence.

    TD: You are supposed to be the Nani here.

    GyaniNani: I know. And most of what I understand, I understood late, and usually because someone younger asked me a question I could not answer.

    Your noontide has fallen on my twilight more than once.

    TD: And the second half of the line?

    GyaniNani: Notice what they do not say.

    They do not say, “You gave us dreams.”

    They say, “You gave us dreams to dream.”

    No one can dream on our behalf. But someone can wake the part of us that is able to dream at all.

    Perhaps the greatest gift we offer another person is not direction.

    It is possibility.

    TD: And then, before asking about love, or children, or work, the people ask him something extraordinary.

    “Disclose us to ourselves.”

    Why that, first?

    GyaniNani: Because they are not asking for answers. They are asking to be seen — and then handed back to themselves.

    That is the whole book, in three words.

    And it is what I hope these eleven conversations become. Not explanations of Gibran.

    Quiet rooms in which we each recognise something we already knew.

    Reflection

    Every departure is an ending and a beginning wearing the same clothes.

    Every birth begins with a letting go.

    Every parent learns, usually the hard way, that love is not possession.

    Every flute is made of holes.

    And every real teacher is a little unsure whether they had anything to give.

    Gibran does not resolve this. He leaves Almustafa standing at the harbour, asking questions.

    So I will not resolve it either.

    The question I am leaving with you:

    What are you calling a garment — that is actually a skin?

    Something you have told yourself you could set down easily. A role. A grief. A version of yourself. A person.

    Answer in one sentence in the comments. Not a paragraph. One sentence is harder, and truer.

    I read every one.

    Until next Friday…

    Conversation II — They Come Through You… Not From You

    Bring the question that has been sitting in you since you first read the chapter on children. That one is going to need all of us.

  • Why The Prophet?

    11 Conversations on parenting, love and letting go

    Inspired by The Prophet by Kahlil Jibran

    A personal Journey

    From a carefree, naive wanderer

    To a lifelong seeker of questions.

    Not because life became easier, but one small book quietly changed the way I looked at the world.

    Walk with us..

    The first conversation begins this friday…

    Welcome to The Prophet Dialogues

  • Beyond the Breaking News-Part 4

    Violence, Fear, Perception and Agency

    Deepali Bhattacharya

    In conversation with TD, Clinical Psychologist  ·  An eleven-part reflection, with notes and references

    PART IV

    The Crowd That Watches

    “Violence is committed by one person. Helplessness is often created by many.”

    The video disturbed people for many reasons.

    But one detail returned repeatedly in conversations.

    “So many people were standing there.”

    “Why didn’t anyone intervene?”

    “Couldn’t someone have stopped it?”

    These questions arise almost every time footage of public violence emerges.

    We imagine ourselves inside the situation and instinctively believe we would have acted differently.

    Perhaps we would.

    Perhaps we would not.

    When I posed this question to TD, he introduced me to one of the most widely studied ideas in social psychology—the Bystander Effect. 9

    Developed through the work of psychologists Bibb Latané and John Darley, the theory suggests something that appears counterintuitive.

    The more people witness an emergency, the less likely any one individual is to intervene.

    Responsibility becomes diluted.

    Each person unconsciously waits for someone else to act. Someone older. Someone stronger. Someone more qualified. Someone else.

    By the time everyone had waited, no one had moved.

    Understanding this does not excuse inaction.

    But it helps us understand it.

    Human behaviour under stress is rarely as simple as courage versus cowardice.

    Fear freezes.

    Confusion delays.

    Crowds look to one another for cues.

    If nobody moves, stillness itself begins to feel like the appropriate response.

    Yet the consequences extend far beyond the moment.

    For the victim, help does not arrive.

    For those watching later, another message is silently learnt.

    “If nobody helped them, would anyone help me?”

    This is where the psychological damage spreads.

    The violence lasts for minutes.

    The helplessness lasts much longer.

    As someone who has spent years listening to survivors of domestic violence, I have heard another version of the same story.

    “My neighbours knew.”

    “My relatives suspected.”

    “My colleagues noticed.”

    “But nobody asked.”

    Different setting.

    Different violence.

    The same silence.

    Sometimes people remain silent because they are afraid.

    Sometimes because they feel it is not their place.

    Sometimes because they genuinely do not know what to do.

    But from the perspective of the person experiencing violence, silence often feels indistinguishable from indifference.

    Perhaps that is why communities matter so much.

    Communities are not built merely by living close to one another.

    They are built when responsibility remains personal.

    When we stop assuming someone else will notice.

    Someone else will report.

    Someone else will intervene.

    Kindness begins long before heroism.

    It begins with paying attention.

    By asking if someone is alright.

    With refusing to dismiss obvious distress as “their personal matter.”

    Most acts of intervention will never appear in newspapers. 10

    But they may prevent tragedies that otherwise would.

    A QUESTION THAT STAYED WITH ME…

    If fear can stop us from acting, what helps us move again?

    Before we can answer that, perhaps we need to understand something fundamental.

    Fear itself is not our enemy.

    Notes:

    9.  The foundational experiments are Darley and Latáné (1968) and Latáné and Darley (1970) on diffusion of responsibility; Fischer et al. (2011) provide the definitive meta-analysis, confirming the effect while showing it weakens in genuinely dangerous emergencies.

    10.  There is hopeful evidence here: Philpot et al. (2020), analysing real CCTV footage of public conflicts across three countries, found that in roughly nine out of ten incidents at least one bystander — typically several — did intervene. Intervention, not apathy, is the statistical norm.