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The most complex script is Japanese. It consists of a long series of tricky picture characters, ideograms, which symbolize ideas and objects derived from Japanese life and culture. In ancient times the writing was practised as an skill from, studied and guarded by selected scholars. It is beautiful, hard to learn, and represents the discipline of scholarship and the delightful dedication of Japanese writers to this day. Japanese children learn to write their languages all the time they are in school, but very few of them are able to complete the task before they leave. Yet some literacy scholars are persuaded that no one system is more difficult to learn to read and write than any other. Whether or not this is the case, to learn to write always involves practice with a tool which has to be brought under control so that the writer can concentrate on putting together the message rather than on the creation of the sign.

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I do not appreciate of forbiddance by law. According to me, it is a worthless attempt at a self-arrogated virtue. Wine is as old as gods and it has come down to us through ages and scriptures as the supreme soothe for the human agony. It is our legacy of an age when gods were mortal and men were divine, and though wine has been accursed as an hateful evil since its first sip by man, he has not stopped drinking at its bubbling fountain of vice and forgetfulness. A nation that needs legislation to maintain the virtue of its people is really unfortunate. Saints have preached great sermons on the immoral of drinking but this Christian scriptures of the saints has always remained a bad sermon in the world of sinners. It is good for the saints to preach but stupid for the state to enforce that preaching, for what is enforced by law ceases to be moral. A virtue is a virtue only when it is acquired through self-realisation, not when is is pushed on the lives of the people. Every new law creates a new group of law-breakers and one more sin is added to the sum-total of human crimes. As Goldsmith says that virtue which requires, to be ever guarded is scarcely worth, the sentinel.

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The candidates in a Meeting must ask themselves questions such as these:Why are we gathered here? What do we are supposed to do? At the end of the meeting , what should we have attained? Truthful answers to these questions should go to clearly fix the aim of the meeting. The manner the aim is perceived by the group will to a large extent determine the effectiveness of the meeting. Next, identifying members who need to attend to achieve the defined purpose is equally crucial. Frequently people who have no role whatsoever are asked to join in a meeting to give the appearance of a ‘full room’. This could spell disaster since other participants who are determined to attain something as the meeting, may feel less sincerely tending to give out their best contribution. Besides, such unwanted invitees waste their time as well as others, demoralising the letter. Further, a clear and well as others, demoralising the letter. Further, a clear and well thought of agenda must be adopted so that the path to goal achievement would become visible sooner. Constructing a good agenda involves all the aspects of the issue under consideration in a thematic manner. If the differing stands of any groups are known in advance, the agenda must be drawn to accommodate these, so that everyone gets an opportunity to speak out his opinion. Roles need to be well-defined at the commencement of the meting. A facilitator must be designated specifically to guide the discussions, encourage participation, match and space differing view-points. The responsibilities of time management, generating creative options, also must be designated, according to the purpose of the meeting to facilitate the accomplishment of its goal.

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Let’s try to be clear as to what religion isn’t. Firstly, it isn’t morality. It isn’t being good or doing good. Many atheists have been exceptionally virtuous people, and many genuinely religious people have been exceptionally weaked. This does not mean that religion isn’t concerned about our behaviour. Of course it is: in fact, it adds its own severer penalties to those which nature and society impose upon the offender. More serious still, bad behaviour- even ordinary, respectable self-seeking – upsets a religious man’s relationship with the Divine, and is apt to leave him weak and lonely and miserable. Nevertheless, religion isn’t matter of how we act outwardly but rather of the inner attitude from which our behaviour springs. For instance, Ram and Sheela can do precisely the same thing in the same way (such as giving their lives to save a drowning man) yet the inside story is quite different. Sheela acts out of a sense of social duty or humanitarian compassion, whereas Ram may act from a motive which means nothing to Sheela – from a love for God which is necessarily love for all God’s creatures, or even identification with them. Ram feels he is that drowning man.

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The most formidable animal in the forests, that grew around the Mediterranean eight thousand years ago was the great reindeer. It stood six foot high at the shoulders and weighed about a ton. Apart from eye-witness account we know their dimensions from their fossilised bones and, more importantly, their appearance from the superb portraits of them painted by prehistoric man, particularly in the cave of Lascaux in Central France. It is possible that the act of painting played a part in the rituals designed to bring success in hunting and to ensure the continued fertility of the creatures on which people depended for food. Opposed to this is the view that at the time the paintings were made, the game was so abundant that magic was hardly required to find it. Whatever the differing views about the reindeers’ role in the ritual, it is clear that by 8000 BC at the eastern end of the Mediterranean Sea, the reindeer had dominated the minds of the men who held it great respect. In Catal Huyuk in Central turkey, one of the earliest big towns to have developed around 6400 years age, the excavator found in several shrines reindeer’s heads modelled in clay protruding from the walls. It is not certain that the people of Catal Huyuk offered the reindeer for sacrifice but their domestication led to the reduction of reindeers’ size, both in body and in horns. But it is Memphis, capital of ancient Egypt around 2000BC that the reindeer commanded the highest respect, taking its place among other important deities in all Egypt.