Pictures hanging on a wall: Do they inspire us? - 1 –

Levon Sharoyan

Բնագիրը կցուած է։ Attached is my Google aided translation of Levon Sharoyan’s posting on his Facebook page regarding photographs of eminent Armenians hanging on the walls of community centers be it religious, athletic, cultural. Generations of us grew with their pictures, notably those of the three founders of the Armenian Revolutionary Federation. It is disturbing to read the perception of the younger generation. Vaհe H Apelian.

Courtesy Levon Sharoyan

The school where I teach belongs to the Armenian General Benevolent Union (AGBU). That circumstance has apparently prompted the former school administrators to righfully hang the picture of the union’s former long serving president and the renowned benefactor, Alex Manougian, on the wall of the hallway of the building’s first-floor, almost next to the door of the principal’s office. It is a framed black-and-white picture. Who knows how many decades it has been there, on the same wall, in front of the eyes of many generations who have come and gone.

We know that Alex Manougian (1901-1996) held the position of the president of the charitable institution for many years, between 1953-1989.

For years, instinctively or with an inner conscious impulse, every morning when I climb up the stairs of the school to the 2nd floor, my eyes meet, in the aforementioned corridor, Alex Manougian’s eyes. I think my first “Good morning” of the day is addressed to him. That picture captivates me. It stirs something in my native feelings.

A few days ago, when I entered the classroom, I asked my students a question.

— Boys, do you know, who is in the photo hanging on the wall in the corridor downstairs? Who is that face?

There was a stony silence. I didn’t get a single answer. I was dismayed.

These students, already 16-17 years old, have been attending this school for at least ten years and at various times of the day they walk in the aforementioned corridor-hall, under the gaze of Alex Manougian.  But it turns out that they weren’t interested to know the picture they saw hanging on the wall above.

But there was something even more tragic. The boys had hardly heard the name of the great president and benefactor. They had no idea how that resourceful Armenian who had emigrated from the Izmir region to America and had charted his course there.  How he had founded a huge business organization that employed many, and how, with a rare patriotic and educational drive, he had founded so many Armenian day schools from America to Argentina, from Montevideo to Tehran….

***

This incident prompted me to think for a moment about pictures hanging on a wall. How much do they affect us, and whether they inspire us?

Many years ago, when I was still a primary school student and a novice scribe or acolyte in our  Holy Forty Martyrs Armenian Cathedral, I was deeply impressed by two large photographs hanging on the wall in the priest’s sanctuary. One represented the Cilician See Catholicos Sahak II Khabayan, the grieving Catholicos, and the other that of his Co-adjutor Catholicos Papken Guleserian; two clergymen with white, venerable beards.

My question is this: can a picture hanging on a wall ignite a spark in the soul of the viewer?

Think for a moment about the photographs of prominent faces hanging on the walls of our community. What kind of impact can they have on us, or do they really have an impact?

Oh, about the pictures hanging on the wall…

When I enter the inner hall of the Armenian Catholic Zvartnots Church in my city Aleppo, my gaze is inevitably focused for a moment on the photograph of Cardinal Aghajanian hanging on the wall.

In the monastery of the Mekhitarist Fathers, I have always experienced a sense of emotion when looking at the photo of Mekhitar Sebastatsi, the founder of the Mekhitarist Order,  hanging on the wall.

In the hall of the Homenetmen club, I have looked for a long time at the photos of Shavarsh Krissian, Krikor Hagopian, and Hovhannes Hintlian, the founders of the Armenian athletic association, hanging on the wall side by side.

In the principal’s office of the Djemaran, my gaze fell on the photo of the Danish Armenian-loving philanthropist, Ms. Karen Yeppe, after whom the famed high school in Aleppo is named. 

In the hall of the Armenian Nursing Home, the picture of Patriarch Nerses the Great hangs on the wall. He founded the first nursing homes and shelters in Armenia back in the 4th century.

Every time I have attended a lecture at the Tekeyan Center the photo of Vahan Tekeyan hanging on the wall has not escaped my attention. And I have muttered to myself, the following from his famous poem:

Accountability: what is left, what is left of my life?

Whatever I gave to others, strangely, that's all.

And so, everywhere - a photo, photos!...

L. Sh. ("Ararat", Beirut, 11.3.2025)

 

ՊԱՏԷՆ ԿԱԽՈՒԱԾ ԼՈՒՍԱՆԿԱՐՆԵՐԸ    

ԿԸ ՆԵՐՇՆՉԵ՞Ն ՄԵԶ – 1

   Դպրոցը, ուր կը պաշտօնավարեմ ես, կը պատկանի Հ. Բ. Ը. Միութեան։ Եւ այդ հանգամանքն ալմղած է կ՛երեւի վարժարանին երբեմնի պատասխանատուները՝ որ միութեան նախկիներկարամեայ նախագահ ու մեծանուն բարերար Ալեք Մանուկեանի լուսանկարը պատշաճօրէնկախեն շէնքին Ա. յարկի միջանցք-սրահին պատէն, տեսչութեան սենեակին դռան գրեթէ քովը։Ապակեպատ շրջանակեալ սեւ-ճերմակ մեծղի լուսանկար մը, որ ո՜վ գիտէ քանի տասնամեակէիվեր հոն է, նո՛յն պատին վրայ, եկող-գացող սերունդներու աչքին առջեւ։

    Գիտենք, որ Ալեք Մանուկեան (1901-1996) Բարեգործականի նախագահի պաշտօնըձեռնհասօրէն վարեց երկա՜ր տարիներ, 1953-1989։

    Տարիներէ իվեր, բնազդաբար կամ ներքին գիտակցական մղումով մը, ամէն առաւօտ երբդպրոցին սանդուխներէն վեր կը բարձրանամ դէպի Բ. յարկ, վերոնշեալ միջանցքին մէջ աչքերս կըհանդիպին… Ալեք Մանուկեանի աչքերուն։ Կարծէք առաջին «Բարի լոյս»-ը իրե՛ն կ՛ըսեմ…։ Այդլուսանկարը կը գրաւէ զիս, բա՛ն մը կ՛արթնցնէ իմ տոհմիկ ապրումներուն մէջ։

    Քանի մը օր առաջ, երբ դասարան մտայ, հարցում մը ուղղեցի իմ աշակերտներուն.

    — Տղա՛ք, վարի յարկի միջանցքին պատէն կախուած լուսանկարը որո՞ւն կը պատկանի։ Ո՞վ է այդդէմքը։

   Տիրեց քար-լռութիւն։ Ո՛չ մէկ պատասխան ստացայ։ Հիասթափուեցայ։

   Այս աշակերտները, արդէն 16-17 տարեկան, առնուազն տա՛սը տարիէ այս վարժարանը կըյաճախեն ու օրուան զանազան պահերուն կ՛երթեւեկեն վերոնշեալ միջանցք-սրահին մէջ, ԱլեքՄանուկեանի… հայեացքին տակ, բայց հիմա կը պարզուի որ չէին հետաքրքրուած, թէ ո՛վ էր վերէնզիրենք դիտողը…։

    Բայց կար աւելի՛ ողբերգականը։ Տղաքը գրեթէ չէին լսած մեծանուն նախագահին ու բարերարինանունը։ Անոնք գաղափար անգամ չունէին, թէ Իզմիրի կողմերէն դէպի Ամերիկա գաղթած այդհնարամիտ հայորդին ինչպէ՜ս կազմաւորեց ինքզինք, ինչպէ՜ս հիմնեց հսկայ գործատուներ,ազգասիրական ու կրթասէր հազուագիւտ մղումով՝ քանի-քանի ամէնօրեայ հայ դպրոցներ բացաւԱմերիկայէն մինչեւ Արժանթին, Մոնթէվիտէոյէն մինչեւ Թեհրան…։

*

     Այս դէպքը մղեց զիս, որ պահ մը մտածեմ… պատէն կախուած լուսանկարներու մասին։ Անոնքո՞րքանով կ՛ազդեն մեր վրայ, կրնա՞ն ներշնչել մեզ։

    Շա՜տ տարիներ առաջ, երբ տակաւին նախակրթարանի աշակերտ էի ու թերխաշ դպիր՝ Հալէպիմեր Սրբոց Քառասնից Մանկանց մայր եկեղեցիէն ներս, քահանայից խորհրդարանին մէջխո՛րապէս տպաւորուեր էի պատէն կախեալ երկու խոշոր լուսանկարներէն։ Մին կը ներկայացնէրԿիլիկիոյ Սահակ Բ. Խապայեան վշտակիր կաթողիկոսը, միւսը՝ անոր աթոռակից Բաբգէն Ա.Կիւլէսէրեանը։ Սպիտակ պատկառելի մօրուքով երկու հոգեւորականներ…։

    Հարցումս հետեւեալն է. պատէն կախուած լուսանկար մը կրնա՞յ կայծ մը բռնկեցնել զայնդիտողին հոգիին մէջ։

    Մտաբերեցէ՛ք պահ մը մեր ազգապատկան սրահներուն կամ միութենական ակումբներունպատերէն կախուած երեւելի դէմքերու լուսանկարները։ Ատոնք ինչպիսի՞ ազդեցութիւն կրնանգործել մեր վրայ, կամ արդեօք ազդեցութիւն կը գործե՞ն իսկապէս։

    Օ՜, պատէն կախուած լուսանկարները…

    Երբ մուտք կը գործեմ քաղաքիս Հայ Կաթողիկէ Զուարթնոց եկեղեցւոյ ներքնասրահը՝ հայեացքսպահ մը անպայման սեւեռուած կը մնայ կարտինալ Աղաճանեանի պատէն կախուած լուսանկարինվրայ։

    Մխիթարեան հայրերու վանատան մէջ մի՛շտ ալ յուզում մը ապրած եմ՝ նայելով ՄխիթարՍեբաստացի Աբբահօր պատէն կախուած լուսանկարին։

    Հ.Մ.Ը.Մ.-ի ակումբի սրահին մէջ երկա՜ր-երկա՜ր դիտած եմ կողք-կողքի կախուած լուսանկարներըՇաւարշ Քրիսեանին, Գրիգոր Յակոբեանին ու Յովհաննէս Հինդլեանին։

    Ճեմարանի տեսչարանին մէջ հայեացքս սեւեռաբիբ ինկած է դանիացի հայասէր բարերարուհիօրդ. Քարէն Եփփէի լուսանկարին վրայ։ Հայ Ծերանոցի դահլիճին մէջ՝ Մեծն Ներսէս հայրապետինկարին վրայ (դեռ Դ. դարուն՝ ան հիմնած էր առաջին ծերանոցներն ու մարդասիրական տուներըՀայաստանի մէջ):

    Ամէն անգամ որ Թէքէեան Տան մէջ դասախօսութեան մը ներկայ եղած եմ՝ իմ ուշադրութենէն չէվրիպած Վահան Թէքէեանի պատէն կախուած լուսանկարը։ Ու մրմնջած եմ գողունի.

   Հաշուեյարդար. ի՞նչ մնաց, կեանքէն ինծի ի՞նչ մնաց.

   Ինչ որ տուի ուրիշին, տարօրինա՜կ, ա՛յն միայն.

   Եւ այսպէս, ամէն տեղ՝ լուսանկար մը, լուսանկարնե՜ր…։

                                                                                                                                                                                                     Լ. Շ. ("Արարատ", Պէյրութ, 11.3.2025) 

Peace treaty: What does it accomplish? My take - 1/3 -

Vaհe H Apelian

On March 13, 2025 the Armenian Foreign Ministry issued a statement that read in part: “The Ministry of Foreign Affairs of the Republic of Armenia through diplomatic channels has conveyed to the Ministry of Foreign Affairs of Azerbaijan that Armenia accepts the proposals of Azerbaijan on the two unresolved articles of the draft "Agreement on Peace and Establishment of Interstate Relations between the Republic of Armenia and the Republic of Azerbaijan", and has proposed issuing a joint statement announcing that the text of the Peace Agreement has been agreed upon and that the negotiations on the draft agreement have been finalized. Official Baku preferred to make a unilateral statement.”

Upon the release of the statement by the Armenian Foreign Ministry,  a flurry of comments from Armenian organizations and from Armenians across the globe came about. Understandably many were concerned, while others outright rejected the peace deal labeling it a fake peace or Armenia is capitulating. Although the entire text of the peace deal is not available yet, but the following is known. There will be no more international observers along the border. There is no word about the Artsakh Armenian possessions or their safe return and security guarantee. The hostages and prisoners in Baku are not part of the peace deal.  There is no international guarantee for assuring the implementation of the peace deal. 

The next day, on March 14, Petros Ghazaryan had an interview he with Hayk Konjoryan, on the peace agreement. He is a 38 years old promising upcoming leader who made his political debut 2017 by invoking Khrimian Hayrig’s Iron Laddle (Paper Laddle?) speech. 

The interview was streamed on the Armenian national TV. Hayk Konjoryan noted that the main thrust of the peace deal is for MUTUAL TERRITORIAL INTEGRITY (տարացքային ամողջականութիւն), MUTUAL SOVEREIGHNTY (,ինքնիշխանութիւն), MUTUAL BORDER SANCTITY (Սահմանային անձռմխելիութիւն) and  ABSENCE OF MUTUAL THREAT OF  FORCE  (ուժի բացառում), now and in the future.  He said that the text of the agreement will be provided to the NA as well as to other governmental institutions for public scrutiny, once the deal is signed by both parties. He further elaborated that there is no thesis (դրույթ) for “Zankezur” passage  but all communications routes will be opened per November 9, 2020 try party agreement. He confirmed that there is no trust between Armenia and Azeris. Had there been trust there would not have been the need for a peace deal. He further noted that Artsakh hostages are not part of the peace deal and there is no international guarantee and that the signed peace deal is the guarantee. Politics, he noted, is the art of achieving the possible which is the peace deal Armenia has achieved.

Is Armenia capitulating its sovereignty?

My thoughts went back to the recent Armenian and Azeri conflict over the Mountainous Nagorno Karabagh that ended in a complete disaster for the Armenians. I am reminded of the rejection of the proposal of the first president Levon Ter Petrosyan for major concession for resolving the conflict. He had outlined it in his  “War or Peace, Time to get Serious” position paper on November 1, 1997,  where he advocated major concessions for resolving the lingering Karabagh conflict. Much like in the present, the position LTP outlined in that document created an uproar in Armenia and resulted in the palace coup that unseated him. The rest is another tragic chapter of our much-tortured history. Those interested may read the attached link below.

I remain reminded of what LTP had said in that document.  I quote the following:

“Rejection of compromise and maximalism (striving to achieve the maximum and not the possible) is the shortest way to the complete destruction of Karabakh and deterioration of the situation in Armenia.”

“Apart from the essence of compromise, the moment of compromise is also important. …..What we reject today, we will ask for in the future, but we will not receive, as has happened many times in our history.” 

I am also reminded of the founders of the Republic of Armenia on May 28, 1918, whose territory was 11,400 sq. km, per Treaty of Batum that was signed seven days later, on June 4, 1918. But the Armenian state officials went out of their way to safe guard what they had achieved and hosted Turkish officials and not only thanked the butcher Talaat Pasha for making the Republic of Armenia a reality but also pleaded him to expand its territory.  They did it just so that the nascent republic would survive and survive it did and it is the present-day Armenia, which at the present is put in trust of a new generation to assure its longevity as a Republic.

I stand with what the PM Nikol Pashinyan and the FM Ararat Mirzoyan and the present government led by the Civil Contract faction of the NA. They strived on behalf of Armenia and achieved what Armenia could, agreed on signing the peace deal. I believe that Nikol Pashinyan and his FM minister Ararat Mirzoyan are acting responsibly under tremendous pressure and under the burden of history for the sake of assuring the viability of the Republic of Armenia for future generations.  

The issue is existential. However imperfect a peace deal this may be, if signed, as Azerbaijan will do its utmost to sink it, it will be for Armenians to support the government in the peace deal they have worked out and to rally around it to assure that the premises of the peace deal are implemented.

There is no and there will be no international guarantee for the implementation of this peace deal. Its only guarantee is the Armenian nation, by rallying around it to see that the main thrusts of this peace deal, as Hayk outlined, are achieved. 

 MUTUAL TERRITORIAL INTEGRITY (տարացքային ամողջականութիւն)

MUTUAL SOVEREIGHNTY (,ինքնիշխանութիւն),

MUTUAL BORDER SANCTITY (Սահմանային անձռմխելիութիւն).

ABSENCE OF MUTUAL THREAT OF FORCE (ուժի բացառում), now and in the future.

Wil there be a more favorable opportunity in the foreseeable future, if this deal is not signed? I doubt there will be, as a state of no war and no peace is not tenable.

It will be upon each and every one of us, as  Armenians to live up to the challenge.

                                        ***

Link: A document for history: “War or peace, time to get serious" - "Պատերազմ թէ՞ խաղաղութիւն՝ լրջանալու պահը" - https://vhapelian.blogspot.com/search?q=LTP

   

What does this Peace Deal accomplish? My take

Vaհe H Apelian

On March 13, 2025 the Armenian Foreign Ministry issued a statement that read in part: “The Ministry of Foreign Affairs of the Republic of Armenia through diplomatic channels has conveyed to the Ministry of Foreign Affairs of Azerbaijan that Armenia accepts the proposals of Azerbaijan on the two unresolved articles of the draft "Agreement on Peace and Establishment of Interstate Relations between the Republic of Armenia and the Republic of Azerbaijan", and has proposed issuing a joint statement announcing that the text of the Peace Agreement has been agreed upon and that the negotiations on the draft agreement have been finalized. Official Baku preferred to make a unilateral statement.”

Upon the release of the statement by the Armenian Foreign Ministry,  a flurry of comments from Armenian organizations and from Armenians across the globe came about. Understandably many were concerned, while others outright rejected the peace deal labeling it a fake peace or Armenia is capitulating. Although the entire text of the peace deal is not available yet, but the following is known. There will be no more international observers along the border. There is no word about the Artsakh Armenian possessions or their safe return and security guarantee. The hostages and prisoners in Baku are not part of the peace deal.  There is no international guarantee for assuring the implementation of the peace deal. 

The next day, on March 14, Petros Ghazaryan had an interview he with Hayk Konjoryan, on the peace agreement. He is a 38 years old promising upcoming leader who made his political debut 2017 by invoking Khrimian Hayrig’s Iron Laddle (Paper Laddle?) speech. 

The interview was streamed on the Armenian national TV. Hayk Konjoryan noted that the main thrust of the peace deal is for MUTUAL TERRITORIAL INTEGRITY (տարացքային ամողջականութիւն), MUTUAL SOVEREIGHNTY (,ինքնիշխանութիւն), MUTUAL BORDER SANCTITY (Սահմանային անձռմխելիութիւն) and  ABSENCE OF MUTUAL THREAT OF  FORCE  (ուժի բացառում), now and in the future.  He said that the text of the agreement will be provided to the NA as well as to other governmental institutions for public scrutiny, once the deal is signed by both parties. He further elaborated that there is no thesis (դրույթ) for “Zankezur” passage  but all communications routes will be opened per November 9, 2020 try party agreement. He confirmed that there is no trust between Armenia and Azeris. Had there been trust there would not have been the need for a peace deal. He further noted that Artsakh hostages are not part of the peace deal and there is no international guarantee and that the signed peace deal is the guarantee. Politics, he noted, is the art of achieving the possible which is the peace deal Armenia has achieved.

Is Armenia capitulating its sovereignty?

My thoughts went back to the recent Armenian and Azeri conflict over the Mountainous Nagorno Karabagh that ended in a complete disaster for the Armenians. I am reminded of the rejection of the proposal of the first president Levon Ter Petrosyan for major concession for resolving the conflict. He had outlined it in his  “War or Peace, Time to get Serious” position paper on November 1, 1997,  where he advocated major concessions for resolving the lingering Karabagh conflict. Much like in the present, the position LTP outlined in that document created an uproar in Armenia and resulted in the palace coup that unseated him. The rest is another tragic chapter of our much-tortured history. Those interested may read the attached link below.

I remain reminded of what LTP had said in that document.  I quote the following:

“Rejection of compromise and maximalism (striving to achieve the maximum and not the possible) is the shortest way to the complete destruction of Karabakh and deterioration of the situation in Armenia.”

“Apart from the essence of compromise, the moment of compromise is also important. …..What we reject today, we will ask for in the future, but we will not receive, as has happened many times in our history.” 

I am also reminded of the founders of the Republic of Armenia on May 28, 1918, whose territory was 11,400 sq. km, per Treaty of Batum that was signed seven days later, on June 4, 1918. But the Armenian state officials went out of their way to safe guard what they had achieved and hosted Turkish officials and not only thanked the butcher Talaat Pasha for making the Republic of Armenia a reality but also pleaded him to expand its territory.  They did it just so that the nascent republic would survive and survive it did and it is the present-day Armenia, which at the present is put in trust of a new generation to assure its longevity as a Republic.

I stand with what the PM Nikol Pashinyan and the FM Ararat Mirzoyan and the present government led by the Civil Contract faction of the NA. They strived and achieved what they could and  have agreed on signing the peace deal. I believe that Nikol Pashinyan and his FM minister Ararat Mirzoyan are acting responsibly under tremendous pressure and under the burden of history for the sake of assuring the viability of the Republic of Armenia for future generations.  

The issue is existential. However imperfect a peace deal this may be, if signed, as Azerbaijan will do its utmost to sink it, it will be for Armenians to support the government in the peace deal they have worked out and to rally around it to assure that the premises of the peace deal are implemented.

There is no and there will be no international guarantee for the implementation of this peace deal. Its only guarantee is the Armenian nation, by rallying around it to see that the main thrusts of this peace deal, as Hayk outlined, are achieved. 

 MUTUAL TERRITORIAL INTEGRITY (տարացքային ամողջականութիւն)

MUTUAL SOVEREIGHNTY (,ինքնիշխանութիւն),

MUTUAL BORDER SANCTITY (Սահմանային անձռմխելիութիւն).

ABSENCE OF MUTUAL THREAT OF FORCE (ուժի բացառում), now and in the future.

Wil there be a more favorable opportunity in the foreseeable future, if this deal is not signed? I doubt there will be, as a state of no war and no peace is not tenable.

It will be upon each and every one of us, as  Armenians to live up up to the challenge.

                                        ***

Link: A document for history: “War or peace, time to get serious" - "Պատերազմ թէ՞ խաղաղութիւն՝ լրջանալու պահը" - https://vhapelian.blogspot.com/search?q=LTP

Interacting with Mr./Ms. Chatbot over the poem “Fear” - 2/2 -

Vaհe H Apelian 

After having ChatGPT give credence to my claim that Gibran Khalil Gibran did not write the “Fear” poem - see the link below - my cousin Jack Chelebian M.D., asked me to follow up with a question to ChatGPT, to find out if it could be that Rajneesh plagiarized from Gibran Khalil Gibran on the topic of fear, since Rajneesh came to prominence in the 80’s, whereas Gibran had his prime time in the 1920’s’.

Varoujan J. Bedros took the challenge and made the inquiry with ChatGPT. I quote the ChatGPT’s response, he got.  Read it please!

“That’s an interesting possibility to consider, Kahlil Gibran was active in the early 20^th century, and his philosophical and poet themes often revolved around existential struggles, transformation, and surrender – ideas that align with the message in “Fear” poem. Meanwhile, Osho (Rajneesh) gained prominence in the 1970s and 1980s, and his teaching frequently incorporated enlightenment and ego dissolution.

While there is no direct evidence that Rajneesh plagiarized Gibran, it is possible that he was influenced by Gibran’s works, particularly The Prophet, was widely read and admired by many spiritual leaders, and Rajneesh often referenced various poets and philosophers in his discourse. He migh have adopted similar imagery without explicitly crediting Gibran.

However, the river-to-ocean metaphor is also a common spiritual and philosophical analogy in various traditions, including Sufism, Hinduism and Buddhism. This makes it difficult to determine whether Rajneesh was directly borrowing from Gibran or drawing from a broader philosophical lineage.

If you’re looking for sold proof that Gibran originally wrote this specific poem attributed to him, the best approach would be to. Verify whether it appears in his official published works. Sor, no such evidence has surfaced, which suggest that the poem might have been mistakenly attributed to him at some point.”

I read chatbot’s response but I still have not come to grips with accepting that a machine on its own, however intelligent, could  be so engaging and could so eloquently compose such a coherent thought and end up with such a thoughtful conclusion. I am not sure what to say. At this point in time all that crosses my mind does not depict my state of mind over this thing called AI. I am bewildered. I am speechless. I am at owe. I feel something has been taken away from me as person. I find this reality scary, if it ever is indeed real and that no person helped compose this response. How will our grandchildren deal with this?  Will they be having a chatbot for a trusted friend? Will they have a smart chatting robot for a companion?

ChatGPT was right in stating that the best approach would be to verify whether the poem “Fear” appears in Kahlil Gibran’s official published works. No, it does not appear. I had concluded that long ago.

ChatGPT/chatbot diplomatically concluded that the poem “Fear” might have been “mistakenly” attributed to Kahlil Gibran at some point. Such composure, such consideration, and such composition were human traits for me, only a short while ago. Now I know that they are not and that machines could also be so considerate and so thoughtful. My hunch is that Kahlil Gibran’s name was purposely put underneath the poem “Fear” for commercial purposes. Take a glance in the internet and you will find that the poem “Fear” is being merchandized as being written by Kahlil Gibran. At a price one can get it just as a print, or framed.  

As to Rajneesh, who was also known as Osho, was a controversial Indian guru. I quote, “The Rajneesh commune, later known as Rajneeshpuram, was involved in several criminal activities, including the 1984 bioterror attack in The Dalles, Oregon, an assassination plot against a US Attorney, and immigration fraud.” The guru was deported. He has passed away on January 19, 1990.

Link: AI gives credence to my claim - 1 -:https://vhapelian.blogspot.com/2025/03/ai-gives-credence-to-my-claim.html

 

 

AI gives credence to my claim - 1 -

 Vaհe Apelian

Today, Varoujan J. Bedros, brought to my attention that ChatGPT, gives credence to my claim that the poem “Fear”, widely attributed to Gibran Khalil Gibran, is not written by him. 

ChatGPT stands for "Generative Pre-trained Transformer". It's a chatbot that uses artificial intelligence (AI) to mimic human conversation.” (Wikipedia). This will be my first experience with AI.

This is what GPT is reporting: “Upon further research, it appears that the poem “Fear” is widely attributed to Kahlil Gibran across various online platforms. However, there is no concrete evidence that this poem is part of Gibran’s published works. Notably, V.H. Apelian’s blog discusses this misattribution and suggests that the poem’s cotent aligns closely with the teaching of Osho  (Bhagwan Shree Rajneesh), an Indian spiritual leader. In his book “Beyong Enlightment”, Osho uses a similar river-ocean metaphor to illustrate the dissolution of fear through embracing the vastness of existence. (VHAPELIANBLOGSPOT.COM). Therefore, it is likely that the poem “Fear” is not authored by Kahlil Gibran but has been misattributed to him over tme. For accurate information of Gibran’s works, consulting his published collections and verified translations is recommended”. 

My jaw dropped reading this well worded summary and the logic behind it. Reading about AI is one thing, but experiencing it first hand is altogether another thing. I feel that I am disarmed and that we indeed have stepped in a new era. 

I am reminded of Gary Kasparov losing to IMB’s Deep Blue, I quote “In 1997, the world witnessed a historic moment in the world of chess when Garry Kasparov, the reigning world chess champion, faced off against Deep Blue, an advanced chess-playing computer developed by IBM. The match, held in New York City, was a high-stakes battle between human intellect and artificial intelligence. Kasparov, widely regarded as the greatest chess player of all time, had been dominating the game for years, while Deep Blue, a computer with the capability to analyze millions of positions per second, represented the cutting edge of technology. The stakes were high, as this was the first time a computer had been able to compete against and challenge a world champion in such a manner. Kasparov's match against Deep Blue captured the imagination of the public and became a symbol of the potential conflict between man and machine in the realm of intellectual endeavors. The match was played over six games, and although Kasparov won the first game, Deep Blue ultimately triumphed, defeating him 3.5–2.5. This victory was seen as a major milestone in the development of artificial intelligence, as it proved that computers could not only excel at complex tasks but could also challenge even the best human minds. The image of Kasparov, his intense concentration evident during the match, became emblematic of the pressure faced by human players in an age increasingly dominated by technology.” 

I remember very well when I first read the poem “Fear” with Kahlil Gibran’s name under the poem. I even remember the person who had posted it. But there is no need to go there. Customarily a poet’s name is placed under the poem indicating authorship. But there was something amiss there for me.  I commented about my concern. But I was rebuffed.

I too have read Kahlil Gibran’s famous book, “The Prophet”. In fact, I have gifted the book to friends. There is no poem titled “Fear” there. To assure myself I bought Kahlil Gibran’s complete work and also his poems translated from Arabic as I blogged my increasing conviction that Kahlil Gibran did not write the poem “Fear”. 

It so happened that my friend Ara Mekhsian was following my blogs. It was he who brought to my attention about Bhagwan Shree Rajneesh, an Indian spiritual leader, and his book “Beyong Enlightenment”. 

Those who are interested in the three blogs I penned disputing Kahlil Gibran’s ownership of the poem “Fear”, may read the following link: https://vhapelian.blogspot.com/2024/07/did-kahlil-gibran-write-poem-fear-33-no_29.html

As to AI’s ChatGPT.

What’s next?

Will we live to see AI read out thoughts before we utter them or ink them?

PM Nikol Pashinyan SHOULD NOT release a statement

 Vaհe H Apelian

PM of Armenia should not release a public personal statement about the plight of Armenian prisoner’s haunting issue, even though Ruben Vardanyan's lawyers calls the PM to do just that.

 Strangely, the former FM of Armenia Vartan Oskanian continues to make ample use of his mastery of the English language and attacks the PM and calls Nikol Pashinyan to personally lead the haunting issue of the Baku Armenian hostages and prisoners. Not only that Vartan Oskanian also spills venom onto Diaspora urging us, such as citizens of the U.S., that has amicable state relations with Armenia, to do all we can not to “legitimize” the Armenian government’s policies. Vartan Oskanian simply takes us for a fool and expects Diaspora support his Machiavellian pursuit of power grab, using the plight of the Baku Armenian hostages and the prisoners as a pretext. Vartan Oskanian does not represent the Baku Armenian hostages and prisoners. Their families and their supporters do. Today the supporters of Ruben. Vardanyan released his recorded statement from prison. (see note 1)

The last chapter of the Armenian history is being staged and played out. Much like any book, be it a novel or a play, the last chapter distills the story. That is where we are, at the last chapter of the Armenian statehood. We either close the book for a free, independent and democratic Armenia, or keep it open with an unfinished chapter for the upcoming generations to continue its narration.

This last chapter is titled “Free the Armenian hostages”. Naturally it is about the abducted Republic of Artsakh officials and other Armenian prisoners languishing in prisons in Baku. I do not believe that there is an Armenian who is not concerned about their welfare and fate.The issue in դհէ staging the last chapter is the following: who will direct the play's last stage? Will it be the PM Nikol Pashinyan and its government?  Or will it be the Armenian nation, spread across the globe.

On February 28, 2023, for the very first time the foreign minister of Armenia Ararat Mirzoyan brought the plight, the sham trial of the Baku Armenian hostages and prisoners to the attention of the world.

FM Ararat Mizroyan is the highest Armenian government official who is primarily responsible for the state’s foreign relations, diplomic conduct. Naturally Ararat Mirzoyan, would not have released his lengthy statement (see note 2) about the plight, the physical and the emotional attrition of the abducted Artsakh Armenian officials and their sham trial to the attention of the world, without the approval of the PM Nikol Pashinyan. 

Consequently, the government of Armenia has given the green light for the Armenian ambassadors to pursue through diplomatic channels securing the release of the former Republic of Artsakh officials taken hostage and as well as other Armenian prisoners for. In other words, the Republic of Armenia has initiated all it can, towards securing the release of the Armenian hostages and prisoners, through diplomatic channels.

It is imperative that the PM of Armenia does NOT lead the Armenian prisoner’s sad issue. Naturally any statement by the PM of Armenia will take the issue away from the foreign ministry and make the PM personally lead his government for securing the release of the prisoners. That would inevitably result in the PM Nikol Pashinyan and the president Aliyev making a deal. We all know what that deal entails. The repercussions of which have consequential finality.  

How can then Armenians resolve the issue of the Armenian prisoners and still hold on to the territorial legacy from the Soviet Union or the Union of Soviet Socialist Republics.?

The only plausible way the Armenian prisoners may be released from the prisons in Baku is for the Armenian diaspora puts all its resources, lock, stock, and barrel, at the disposal of the Armenian foreign ministry and work hand in hand with and under the leadership of the Armenian ambassadors. 

Yes, it is the Armenian nation that will have to release the Armenian prisoners from Baku, putting all of its resources under the only institution, that we have been able to bring about among the family of nations, the government of Armenia and its foreign ministry.

 Otherwise, we will remain haunted by our unwillingness to heed to Charents’s call, "Oh, Armenian people, your only salvation lies in the power of your unity," and will continue on looking for a culprit that was and is, us and no other.

                                          *** 

Note 1.  Ruben Vardanyan’s statement from prison in Baku.

https://www.aliqmedia.am/2025/03/07/186819/ 

Note 1.  Ruben Vardanyan’s statement from prison in Baku.

https://www.mfa.am/en/interviews-articles-and-comments/2025/02/28/mfa_statement/13096