Ralph Bunche
diplomat, educator, civil rights activist and the first African American Nobel Peace Prize winner (1904–1971)
The numbers
2 + 9 = 11
1 + 1 = 2
Lo Shu grid
Missing: 3, 5, 6. Present digits repeat to show how many times they occur.
Life path 2 (master 11) — The Illuminator
Eleven is a master number in Western practice: reduced it is 2, but the tradition holds it unreduced because a doubled 1 is read as intensified rather than merely summed. It is associated with sudden insight, unusual perception, and a nervous system that runs hot. The reading is consistent that master numbers are a burden before they are a gift — the perception arrives whether or not there is anywhere to put it.
Complete lines
Line of Reason
A complete line in the grid.
Line of Ambition
The 7-8-9 column complete. Read as drive that has both the wish and the machinery — the traditional marker of someone who converts intention into position.
Cooperation
A complete line in the grid.
Organisation
A complete line in the grid.
What is missing
Missing 3
Read as difficulty getting the inner picture out — the thought is complete, the expression lags. Often described in people whose written voice is far stronger than their spoken one.
Missing 5
The centre of the grid, so its absence is weighted heavily. Read as difficulty adapting mid-course — a preference for the plan already chosen over the plan now indicated.
Missing 6
Read as a complicated relationship with obligation — either avoiding it or over-shouldering it, rarely a settled middle.
Vedic — Ank Jyotish
Moolank 7 comes from the day of the month alone; Bhagyank 2 from the whole date. They differ, which is the ordinary case — the two numbers answer different questions.
Ketu
The descending lunar node — the other shadow graha. Detachment, renunciation, the unfinished. Read as spiritual pull and worldly indifference.
Bhagyank uses the same arithmetic as the Western life path, so the two will always agree. That is not two traditions confirming each other — it is one calculation under two names.
In their words
Peoples everywhere wish and long for peace and freedom in their simplest and clearest connotations: an end to armed conflict and to the suppression of the inalienable rights of man.
Statesmen and philosophers repeatedly have warned that some values - freedom, honour, self-respect - are higher than peace or life itself. This may be true. Certainly, very many would hold that the loss of human dignity and self-respect, the chains of enslavement, are too high a price even for peace. But the horrible realities of modern warfare scarcely afford even this fatal choice. There is only suicidal escape, not freedom, in the death and destruction of atomic war. This is mankind's great dilemma. The well-being and the hopes of the peoples of the world can never be served until peace - as well as freedom, honour and self-respect - is secure.
It is realized that if there is to be peace in the world, it must be attained through men and with man, in his nature and mores, just about as he now is. Intensive effort is exerted to reach the hearts and minds of men with the vital pleas for peace and human understanding, to the end that human attitudes and relations may be steadily improved. But this is a process of international education, or better, education for international living, and it is at best gradual. Men change their attitudes and habits slowly, and but grudgingly divorce their minds from fears, suspicions, and prejudices.
The world and its peoples being as they are, there is no easy or quick or infallible approach to a secure peace. It is only by patient, persistent, undismayed effort, by trial and error, that peace can be won. Nor can it be won cheaply, as the taxpayer is learning.
It is truer today than when Alfred Nobel realized it a half-century ago, that peace cannot be achieved in a vacuum. Peace must be paced by human progress. Peace is no mere matter of men fighting or not fighting. Peace, to have meaning for many who have known only suffering in both peace and war, must be translated into bread or rice, shelter, health, and education, as well as freedom and human dignity - a steadily better life. If peace is to be secure, long-suffering and long-starved, forgotten peoples of the world, the underprivileged and the undernourished, must begin to realize without delay the promise of a new day and a new life.
There can be peace and a better life for all men. Given adequate authority and support, the United Nations can ensure this. But the decision really rests with the peoples of the world. The United Nations belongs to the people, but it is not yet as close to them, as much a part of their conscious interest, as it must come to be. The United Nations must always be on the people's side. Where their fundamental rights and interests are involved, it must never act from mere expediency. At times, perhaps, it has done so, but never to its own advantage nor to that of the sacred causes of peace and freedom. If the peoples of the world are strong in their resolve and if they speak through the United Nations, they need never be confronted with the tragic alternatives of war or dishonourable appeasement, death, or enslavement.
Sourced from Wikiquote, restricted to the subject’s own sourced sections.