Jien min jien? Mistoqsija li bosta ippruvaw iwiegbu!

Forsi jien il-karriera tieghi? Ix-xoghol tieghi? Ismi jew kunjomi? Dan wkoll jista jinbidel
u jien nibqa jien. Forsi jien dak li nhobb, l-oggetti tieghi jew dawk li nhobb? U jekk nitlef
dawn jien ma nibqax jien?

Forsi jien il-particeli, molekoli jew gisem tieghi? – dawn kull 8 snin jinbidlu ghal kollox u
ma jibqax wahda l-istess – allura jien ma nkunx dak li kont?!

Forsi huwa l-karatru jew l-attitudni? Ghax dan ukoll jista jinbidel, kont nirabja malajr u
issa sirt iktar kalm ... hemmhekk ma bqajtx dak li kont. Il-jien ma baqax jien!

Il-jien hu dak li nidecidi.

One dark night a fisherman stole into a private garden with a pond full of fish. He was pleased
to see that the house was dark. Thinking everyone was deep asleep, he decided to catch
some of the fish in the pond. But the sound of the net dropping into the water woke up the
master of the house. ‘Did you hear that?’ the master said.Some one may be stealing our fish!
The master ordered his servants to go out and check. The fisherman was in a fix. They are
coming this way! He quickly hid his net under a bush and started to run. But there was no way
to escape. As he was desperately looking for a place to hide, he suddenly saw a smoldering
fire, perhaps left by a holy man. Fate could not have been kinder to me the relieved fisherman
thought. He quickly pulled off his turban and smeared some ash on his arms and forehead
and sat in front of the fire, pretending to be a holy man deep in meditation. The chasing
servants came upon him and, thinking he was a holy man, decided to leave without disturbing
him. What happened? the master of the house asked.’Did you find the thief?’ ‘No luck Sir,’ the
servants replied,’He escaped. But we found a holy man meditating in the garden.’ ‘A holy man
in my garden!’ said the master,’I am so very fortunate. Take me to him’. The servants took the
master over to the place where the fisherman was pretending to meditate. As they came close
the master told everyone to be quiet so as not to disturb the great saint. ‘I have fooled them
well, even the master of the house!’ thought the fisherman as he pretended to meditate.

The master of the house and his servants finally left. The fisherman decided to sit quietly for
the rest of the night and to escape at dawn. At the crack of dawn he got up to leave but before
he could escape he saw a young couple approaching with a newborn baby. ‘Oh, holy one! We
heard of you and have come to seek your blessings’, they said. ‘Please bless our child.’ May
God bless you!’ said the fake holy man. As the couple left, the fisherman found a whole crowd
of people had come to receive his blessings. They had in their hands offerings of all kinds,
flowers, sweets, even silver plates! The fisherman was so touched by the respect and
devotion the people showed him that he decided to prented no longer and truly become a
man of God. He gave up thieving for good and spent the rest of his life in prayer and
meditation. So the thief who began by pretending to be holy, truly became so.

Mhux biss int dak li tidecidi imma dak li tidecidi ser jinfluenzak! Ser jghinek jew
ifixklek!

(Aqra dawn il-mistoqsijiet lil grupp u stennihom iwiegbu)

Hemm 5 tuffihat fuq l-mejda u inti hadt tnejn, kemm ghandek tuffieh? 2— int ghadek kif
hadt tnejn.

Ragel jahdem f’hanut tal-laham, huwa twil 5 metri u 10cm. X’jizen? Il-laham

Xi ftit mix-xhur ghandhom 31 gurnata, kemm il-wiehed ghandu 28 gurnata? Kollha!

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Kemm hu importanti li nisighmu sewwa .. ghaliex f’kull kelma jista jkun hemm is-
soluzzjoni tal-problema. L-istess fil-hajja, f’kull episodju jista jkun hemm is-soluzzjoni
ta’ hajtek – il-pjan ta’ Alla ghalik.

Li tidecidi hija iebsa, fil-fatt l-istess kelma hija de-cidere (to cut off). Trid taghzel u allura
trid thalli barra – u la trid thalli barra xi haga jigifieri trid tinqata min xi haga – jekk int
ftit marbut ma dik il-haga li ha thalli barra ha tkun iebsa ghalik. Ghalhekk bosta drabi
semplicement inhallu l-affarijiet jigru – by default jew inhallu lil hadddiehor jaghzel
ghalina! Ara f’diskussjoni x’jigri – tidiskutu, tidiskutu u tidiskutu x’hin imbaghad
wiehed ilesti min dak kollhu li kellhu jinghad, immis titiehed decizjoni – IVA jew LE,
KONTRA jew FAVUR. Skiet… hadt ma jazzarda – ghalinqas fejn il-kaz mhux car.
Imabaghd jitkellem wiehed, u kulhadd ihossu iktar at ease biex jew jaqbel jew ma jaqbilx
mieghu…

(Forsi hawnhekk tista taqsam xi esperjenza fejn gara hekk f’hajtek jew tistiden lil membri
tal-grupp jaqsmu xi esperjenza.)

Centuries ago in China a teacher would call one of his students to the front of the room. He
would hold out both hands and explain to the chosen student that one hand held a valuable
gold coin and the other was empty. He would invite the chosen student to choose one hand or
the other. If the student chose the coin, he would be allowed to keep it. But if he chose the
empty hand, the teacher would strike the boy with his clenched fist. If the student decided not
to choose at all, he could return to his seat.

This ritual was practiced each day in the teacher’s classroom. Because the students knew of
the teacher’s strength and skill as a fighter, they were afraid to make a choice. They knew that
to be hit by him would result in serious injury.

On the rare occasion that a student would choose a hand, the teacher would ask, “Are you
sure?”

As the student looked more closely at the teacher’s hard fist and even harder scowl, he would
invariably change his mind and hurry back to his seat.

Finally, Chin was called to front of the room. Chin’s father had died in the wars five years before
and his family was having trouble getting by. Chin needed the gold coin.

The instructor held out his fists. Chin studied both hands for a long time. His classmates stared
at him, expecting him to simply return to his seat as each of them had done. Finally Chin
pointed to the teacher’s left fist.

“Are you sure?” the instructor asked.

Chin nodded.

“Would you like to forget about your choice and return to your seat?”

Chin shook his head no.

The instructor’s fist shot out and struck Chin squarely in the face, knocking him to the floor.

Chin lay on the floor looking up at his teacher in a daze. Then the instructor turned both fists
over and revealed that each of them held a gold coin.

“You can not expect anything for free,” the teacher told his class. “There is a price that comes
with everything.”

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The teacher helped Chin to his feet, smiled, and placed the gold coins into his hand. He never
repeated the exercise again.

Meta tidecidi tiehu commitment, u ahna nibzaw niehdu commitment. Izda ma tistax
tikber minghajr commitment. St. Injazju jghid li meta wiehed jirispondi ghal xi haga jista
jwiegeb, IVA, LE jew IVA, IMMA MHUX ISSA. L-ahhar wahda hija l-iktar perikoluza,
ghax semplicement tiposponi dak li huwa ga deciz – imma ma ghandekx kuragg twetqu.
Meta tiehu decizjoni, hudha shiha, definita u bla kompromessi!

Kondana was a well-defended stronghold located atop steep cliffs. It was strategically placed in
the middle of three forts, Rajgad, Purandar, and Torana. It was considered nearly impossible to
capture it by force. Shivaji had earlier controlled Kondana between c.1650 and 1660. After
strengthening its defences and renaming it "Sinhagadh" ("The Lion's fort"), Shivaji had been
forced to cede it to the Mughals as part of the treaty of Purandar signed with Raja Jai Singh of
Jaipur, an important officer in the mughal army. At that time, Kondana was garrisoned by over a
thousand Rajput soldiers in the service of the mughals, led by Udai Bhan, a relative of Mirza
Raja Jai Singh. Capturing this fort was necessary for reestablish de facto control over the
surrounding region.

With almost all his troops, Udai Bhan had a roaring party on top of the overhanging cliff. Tanaji
mounted a surprise attack. With a band of about three hundred men, he approached the fort at
night from the base of its highest and sheerest cliff -- this part of the fort was considered so
impregnable that it was lightly guarded. He then sent Ghorpads (also called Bengal monitors or
hill iguanas) up the cliff wall, with ropes tied to their shoulders. Ghorpads are famous for their
ability to cling to smooth surfaces, and were traditionally trained for this purpose by herders in
the area.

Using the lizard-ropes, an advance guard climbed to the fort and lowered rope ladders. Tanaji
and some of his men scaled the walls. Tanaji was in the vanguard, and he is famously
known to have cut off the ropes to prevent any thought of retreat among his men. The
Marathas suffered heavy casualties initially and Tanaji was himself killed in the initial part of the
battle. After a pitched fight, the Marathas managed to open the gates of the fort from inside,
allowing the remainder of their attacking force to enter the fort.

Tanaji's uncle, Shelar Mama and his brother Suryaji had moved close to the gates of the fort
with another 300 Mavalas (Maratha Soldiers). Once inside, all his comrades mercilessly fell
upon their enemies. They started slaughtering the surprised and ill-prepared and drunken
Muslim soldiers.

When Shivaji learned of his friend's death, he remarked "Gad ala pan Sinha gela", meaning
"We have gained the fort, but lost the lion."

Aqta kull rabta ma dak li hu passat, biex tista tghix ahjar id-decizjoni li hadt tal-prezent.

Kif ser tiehu decizjoni tajba?

1. Itlob - idhol fil-prezenza ta Alla.

Jekk mintiex fil-grazzju u l-presenza ta’ Alla, tiehux decizjoni. L-ilma biex jaghli trid
isahnu sa 100oC, ghalxejn itelaghlu it-temepratura sa’ 98oC ghax xorta ma jghalix.
Hekk ukoll f’hajjitna, lil Alla irridu ntuh lil hajjitna kollha, bla riservi.

2. Ara x’inhuma targets tieghek. Fejn int sejjer? Fejn trid tmur?

Fl-indja, ricentement dahlu il-films fuq tal-linja. Allura tkun sejjer post, u tista tara
film waqt li qed isuq ix-xuffier. Biss dan l-ahhar kien hemm wiehed li xtaq imur
rahal, imma meta icekja x’film kienu ser juru induna li kien hemm bus ohra lejn rahal

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iehor li kienet ser turi film iehor – u billi dan kien film li xtaq jara – idecidia li jaqbad
dik il-bus – Ghalkemm ma kienetx sejra fejn xtaq hu!

3. Fittex il-mottivi vera

Faber jghid fil-ktieb tieghu li “Not a single act is made out of pure love of God”.
Idixerni sewwa x’inhuma ir-ragunijiet tieghek ghal xi decizjoni. X’inhuma il-
motiviazzjonijiet? Nizzilhom kollha, anki dawk li huma l-iktar mohbija.

4. Qatt tiehu decizjoni meta thossok imdejjaq, iddisprat, bored jew b’qalbek
maqtugha.

Imma kemm il-darba naghmlu hekk? Qed nistudja suggett u imdejjaq ghax qatt ma
mur tajjeb fih, insibu iebes u gej l-ezami. Nidecidi – daqshekk mhux ser nistudjah
iktar ghax xbajt nehhel fih. Inwaqqghu, is-sena diehla naghzel suggett iehor.

Jekk int tintilef fil-foresta matul il-lejl, x’taghmel? Tibqa miexi fid-dlam bl-addocc
jew tistenna li jisbah u timxi fid-dawl? Idecidi meta int ghandek mohhok car,
trankwil.

5. Immagina u imedita fuq id-decizjoni tieghek

Ahseb ftit u ara id-decizjoni tieghek min angoli differenti, ohloq klima biex tkun tista
tidecidi ahjar:

• Kieku jigi bniedem li ma tafux u jistaqsik biex itih parir fuq din l-istess, x’kont
tghidlu? Tghatih l-istess parir li qed taghzel ghalik innifsek? Hafna drabi meta
naawha minn barra, l-istorja narawha maqtghin mill-emozzjonijiet li jistghu
ifixklu.
• Imagina li qieghed fuq sodda... u fi ftit hin ihor ser tmut. X’tahseb fuq din id-
decizjoni? Tghamel sens? U meta tidher quddiem Alla x’ser tghid? X’tahseb li ser
jghidlek?

U taf x’inhu is-sinjal li ghazilt tajjeb? Il-ferh indeskrivibli li Alla biss jaf jaghti – pero
li ma jeskludix tbatija.

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